txhvaxy  of  trhe  trheolo^ical  ^tminavy 

PRINCETON  •  NEW  JERSEY 
PRESENTED  BY 

Professor  William  K.  Prentice 

BS  2415  .E9  1922 
Evans,  Milton  G.,  1862-1939 
What  Jesus  taught  according 
to  the  Gospels 


WHAT  JESUS  TAUGHT 


WHAT  JESUS  TA 

ACCORDING  TO  THE  GOSPELS 


By 
MILTON  G.  EVANS,  D.  D.,  LL.  D. 

President  znd  Mrs.  John  P.  Crozer  Professor  of  Comparative 
Religion  in  Crozer  Theological  Seminarj 


PHILADELPHIA 

THE 

JUDSON    PRESS 

BOSTON 

CHICAGO                             LOS  ANGELES 

KANSAS  CITY 

SEATTLE                             TORONTO 

Copyright,  1922,  by 
GILBERT  N.  BRINK,  Secretary 


Published  December,  1932 


Printed  in  U.  S.  A. 


FOREWORD 


The  materials  in  Parts  II  and  III  were  gathered  into 
a  book  some  years  ago  for  classroom  use.  The  book 
was  used  only  as  basis  for  discussion  and  as  guide  to 
more  elaborate  works  in  Biblical  History  and  Bibli- 
cal Theology.  Subsequently  it  was  used  as  a  text- 
book in  the  Crozer  Extension  Course.  For  several 
years  it  has  been  out  of  print  and  frequent  requests 
have  been  received  for  its  reissue. 

This  book  is,  in  the  main,  a  rearrangement  of  the 
material  of  the  old  one,  with  the  addition  of  Part  I, 
intended  to  serve  as  an  introduction.  This  part 
gives  some  idea  of  the  classroom  discussion  and  of 
the  nature  of  the  reading  required  of  students. 

Of  course,  the  book  is  not  intended  to  be  an  ex- 
haustive treatment  of  the  teaching  of  Jesus,  but,  on 
the  other  hand,  it  is  not  designedly  selective ;  for  it 
intentionally  omits  nothing  really  significant.  The 
aim  is  to  present  the  teaching  of  Jesus  as  having 
practical  value  for  life,  to  set  forth  his  words  as 
guide  to  conduct  rather  than  as  material  for 
theology. 

It  may  not  be  amiss  to  add  that  the  references  to 
Scripture  are  not  intended  as  proof-texts,  but  as 
sources  from  which  the  reader  will  verify  the  state- 
ments made.  The  Bible  itself  is  the  Supreme  Court 
to  which  every  reader  will  carry  his  appeal  from  the 
judgment  of  the  author. 


CONTENTS 


PART  I 


THE  SOURCES  AND  BACKGROUND 

CHAPTER  ^^«^ 

I.  The  Sources  of  Our  Knowledge  of  the 

Teachings  of  Jesus 3 

II.  History  of  the  Jewish  Idea  of  the 

Kingdom  of  God 16 

III.  Teaching  of  the  Scribes  Contempo- 

rary WITH  Jesus 29 

IV.  Teaching  of  John  the  Baptist 44 


PART  II 

TEACHING  OF  JESUS  ACCORDING  TO  THE 
SYNOPTIC  GOSPELS 

V.  What  Jesus  Taught  Concerning  the 

King  59 

VI.  What  Jesus  Taught  Concerning  the 

Vicegerent  '^1 

VII.  What  Jesus  Taught  Concerning  the 

Work  of  the  Vicegerent 89 


Contents 

CHAPTER  PAGE 

VIII.  What  Jesus  Taught  Concerning  the 

Subjects  of  the  Kingdom lOl 

IX.  What  Jesus  Taught  Concerning  the 

Laws  of  the  Kingdom lie 

X.  History  of  the  Kingdom 127 


PART  III 

TEACHING  OF  JESUS  ACCORDING  TO  THE 
GOSPEL  OF  JOHN 

XL  Some  Characteristics  of  the  Fourth 

Gospel  143 

XII.  The  Author  of  Eternal  Life 155 

XIII.  The  Mediator  of  Eternal  Life 161 

XIV.  Possessors    of   Eternal    Life  —  Be- 

lievers   171 

Index  of  Names  and  Subjects 183 

Index  of  Scripture  Passages,  Quoted 
OR  Cited 188 


PART  I 
THE  SOURCES  AND  BACKGROUND 


THE  SOURCES  OF  OUR  KNOWLEDGE  OF  THE 
TEACHINGS  OF  JESUS 

In  the  providence  of  God  no  bit  of  papyrus,  nor 
wax  tablet,  nor  shred  of  parchment,  penned  by  Jesus 
has  survived.  The  veneration  paid  in  the  Chris- 
tian church  to  supposed  relics  of  saints  shows  what 
would  have  happened  if  an  autograph  by  Christ  had 
been  preserved.  Early  Christians  of  insight  knew 
how  prone  is  human  nature  to  literalism  and  super- 
stition, and  therefore  recorded  their  Teacher's  warn- 
ing: 

It  is  the  spirit  that  quickens:  the  flesh  profits  nothing: 
the  words  that  I  have  spoken  unto  you  are  spirit  and  are  life. 

Hence,  Jesus'  disciples  were  not  nervously  eager  to 
cherish  his  "  very  words  "  as  though  the  destiny  of 
future  generations  depended  on  knowing  exactly  the 
verbal  form  of  his  teaching.  It  is  not  strange,  then, 
that  our  Gospels  record  only  those  sayings  of  Jesus 
spoken  in  the  Palestinian  dialect  of  Hebrew  current 
in  his  day,  commonly  known  as  Aramaic.^ 

The  Gospels 

Papias,  bishop  of  Hieropolis  in  Phrygia,  who 
lived  about  130  A.  D.,  is  quoted  by  Eusebius,  as  fol- 
lows :  2  "  Matthew  wrote  the  oracles  in  the  Hebrew 

» Mark  5  :  41 ;  7  :  34  ;  15  :  34. 
a  Eccles.  History,  3  :  39. 


What  Jesus  Taught 


language,  and  every  one  interpreted  them  as  he  was 
able."  This  is  the  uniform  testimony  of  Irenseus, 
Origen,  Eusebius,  Cyril  of  Jerusalem,  Epiphanius, 
Augustine,  and  Jerome.  Jerome's  testimony  is  as 
follows :  ^ 

Matthew  also  called  Levi,  who  from  being  a  publican,  be- 
came an  apostle,  first  of  all  wrote  a  Gospel  of  Christ  in  Judea 
in  Hebrew  letters,  and  wrote  for  the  sake  of  those  of  the  cir- 
cumcision who  believed.  Who  afterward  translated  it  into 
Greek  is  uncertain.  However,  this  very  Greek  Gospel  is 
in  the  library  at  Cassarea,  which  was  collected  with  great 
care  by  Pamphylius  the  martyr.  With  the  permission  of  the 
Nazarenes,  who  lived  in  Bercea  in  Syria  and  use  that  volume, 
I  took  a  copy. 

Again,  in  his  Commentary  on  Matthew  12  :  13,  he 
writes : 

The  Gospel  which  the  Nazarenes  and  the  Ebionites  use, 
which  we  lately  translated  from  Hebrew  into  Greek,  and 
which  is  called  by  most  the  authentic  Gospel  of  Matthew. 

Papias  used  the  Greek  word  logia,  meaning  "  say- 
ings "  or  ''  oracles,"  to  describe  Matthew's  document ; 
subsequent  writers  describe  it  by  the  Greek  word 
eitanggelion,  meaning  "  good  news,"  or  "  gospel." 
If  Papias  and  his  successors  refer  to  the  same  writ- 
ings, the  word  logia  indicates  that  the  Gospel  con- 
sisted mostly  of  the  sayings  or  discourses  of  Jesus, 
although  it  may  have  contained  narrative  material 
also.  It  is  probable,  then,  that  in  order  to  acquaint 
those  Christians  that  used  the  Palestinian  dialect 
of  Hebrew  with  the  teachings  of  Jesus,  the  apostle 
Matthew  wrote  his  Gospel  in  Aramaic,  and  recorded 

»£>e  Virihus  IllustribuSt  cap.  3. 


Our  Knowledge  of  the  Teachings  of  Jesus       5 

what  Jesus  said  rather  than  what  he  did.  If  this 
is  the  true  statement  of  the  facts,  then  the  Aramaic 
logia  described  by  Papias  was  one  of  the  earliest 
Christian  writings  in  circulation,  and  may  be  ap- 
proximately dated  about  40  A,  D.  In  its  Aramaic 
form  it  has  not  survived,  but  is  almost  certainly 
incorporated  in  the  Greek  Gospel  of  Matthew  that 
we  possess. 

Within  a  very  few  years  after  Pentecost  large 
numbers  of  Greek-speaking  Jews  confessed  faith  in 
Jesus  as  the  Messiah.  They  had  heard  preaching 
in  their  own  tongue.  No  doubt  at  a  very  early  date 
notes  were  taken  and  used  as  means  of  extending 
and  confirming  the  faith.  Such  preaching  con- 
cerned the  deeds  of  Jesus  rather  than  his  words,  in 
order  that  the  words  might  be  illustrated  or  con- 
firmed by  the  incidents  occasioning  them.  Eusebius 
gives  a  hint  of  the  process.  He  quotes  Papias  on 
authority  of  a  certain  presbyter  John :  * 

Then  also  the  presbyter  John  said :  "  Mark  having  become 
the  interpreter  of  Peter,  wrote  down  accurately,  though 
not  indeed  in  order,  whatsoever  he  remembered  of  the  things 
said  or  done  by  Christ.  For  he  neither  heard  the  Lord  nor 
followed  him,  but  afterward,  as  I  said,  he  followed  Peter 
who  adapted  his  teaching  to  the  needs  of  his  hearers,  but 
with  no  intent  of  giving  a  connected  account  of  the  Lord's 
discourses,  so  that  Mark  committed  no  error  while  he  wrote 
some  things  as  he  remembered  them.  For  he  was  careful 
of  one  thing,  not  to  omit  any  of  the  things  which  he  had 
heard,  and  not  to  state  any  of  them  falsely." 

From  Papias  to  Jerome  there  is  uniform  testimony 
to  some  connection  between  Peter's  preaching  and 
the  Gospel  by  Mark.    Internal  evidence  supports  the 

*Eccles.  History,  3  :  38. 


6  What  Jesus  Taught 

external  witnesses.  First,  the  extent  of  Mark's  Gos- 
pel as  we  have  it  coincides  with  Peter's  require- 
ments for  an  apostolic  eye-witness ;  ^  secondly,  the 
contents  of  our  Mark  are  only  an  expansion  of 
Peter's  brief  statement  of  Jesus'  public  ministry, 
with  emphasis  on  deeds  rather  than  on  words ;« 
thirdly,  Mark  alone  gives  information  that  Peter 
only  would  be  able  to  furnish."^ 

The  question  may  be  asked,  Is  our  Gospel  of  Mark 
the  one  Papias  had  in  mind?  Or,  may  it  not  be 
that  the  Gospel  to  which  Papias  refers  is  an  earlier 
document  upon  which  our  Mark  is  based?  No  de- 
cisive answer  can  be  given,  but  in  any  case  it  re- 
mains true  that  the  contents  of  our  Gospel  of  Mark 
must  be  pushed  back  to  the  oral  preaching  of  Peter. 
Peter  preached  in  Aramaic;  his  interpreter  Mark 
wrote  in  Greek  whatever  he  remembered.  It  is  pos- 
sible, and  many  Christians  think  it  probable,  that  a 
Greek  document,  called  Ur-Marcus,  or  original  Mark, 
earlier  than  our  canonical  Mark,  was  in  circulation 
for  the  use  of  Greek-speaking  Christian  communi- 
ties in  Syria  and  Asia  Minor  prior  to  50  A.  D. 
At  any  rate,  when  Luke  wrote  his  Gospel  some  years 
later,  he  knew  that  many  earlier  documents  were  in 
circulation,  and  there  is  no  valid  objection  to  the 
belief  that  either  Ur-Marcus  or  its  successor,  our 
Gospel  of  Mark,  was  one  of  the  "many"  Luke 
knew. 

Papias  speaks  of  logia  written  by  Matthew  in 
Aramaic.  The  only  Gospel  by  Matthew  that  has 
survived  is  in  Greek.    What  is  the  relation  of  our 

» Acts  1  :  22. 

•Acts  10  :  38. 

» Mark  1  :  16,  29  ;  9  :  6 ;  14  :  54,  72. 


Our  Knowledge  of  the  Teachings  of  Jesus       7 

Greek  Matthew  to  the  earlier  Aramaic  logia?  The 
logia  had  a  maximum  of  sayings  and  minimum  of 
narrative  material.  The  Mark  mentioned  by  Papias 
had  maximum  of  narrative  and  minimum  of  say- 
ings. If  our  present  Mark  be  compared  with  our 
Matthew,  it  is  found  that  one-half  of  Mark  is  in 
Matthew.  In  fact,  Mark  has  so  little  that  is  not 
found  in  the  other  Gospels,  that  if  it  had  not  sur- 
vived, we  would  be  ignorant  of  only  four  incidents 
in  the  life  of  Christ  with  which  we  now  are  familiar, 
namely,  Mark  4  :  36-39;  7  :  31-37;  8  :  22-26; 
14  :  51. 

It  is  found  that  Mark  omits  the  Sermon  on  the 
Mount,  almost  the  whole  of  the  tenth  chapter  of 
Matthew,  almost  the  whole  of  the  thirteenth  chapter, 
and  almost  all  of  chapters  23  to  25.  That  is,  Mat- 
thew preserves  groups  of  sayings  (logia)  that  Mark 
omits.  The  inference  is  that  our  canonical  Matthew 
combines  the  material  of  the  Aramaic  logia  and 
Mark's  Greek  document  that  perpetuated  the  preach- 
ing of  Peter.  But  a  more  minute  comparison  of 
our  Greek  Matthew  with  our  Mark  shows  that  the 
Greek  writer  of  our  Matthew  did  not  use  the  Ara- 
maic logia  directly,  but  a  Greek  translation  of  it. 
Two  sources,  then,  are  incorporated  into  our  Greek 
Matthew,  namely,  a  Greek  version  of  the  original 
Aramaic  logia  by  Matthew  and  a  written  Greek 
record  of  Peter's  preaching,  either  our  canonical 
Mark  or  its  earlier  prototype  Ur-Marcus. 

Of  course  there  may  have  been  other  sources  also, 
both  oral  and  written,  which  the  author  of  our  pres- 
ent Greek  Gospel  of  Matthew  used  to  establish  the 
faith  of  all  his  contemporaries,  both  Jew  and  Greek. 
The  following  diagram  illustrates  both  the  sources 


8 


What  Jesus  Taught 


and  the  relationship  of  our  canonical  Mark  and  Mat- 
thew: 


PETER'5  PRFACHIN6 


UR-MARCU5  OR 
CAMONICAL  MA 


ARAMAIC  LOGIA 


CANONICAL  GOSPEL 
OF  MATTHEW. 


OTHER  SOURCES 


Luke  himself  tells  us  that  in  order  to  be  accurate 
he  took  great  pains  to  secure  his  information  from 
both  oral  and  written  sources.  He  had  access  to 
many  documents.^  Were  the  Aramaic  logia,  or  its 
Greek  version  or  both,  and  Mark,  either  the  Ur- 
Marcus,  or  our  canonical  Mark,  or  both,  among  the 
"many"  to  which  Luke  alludes?  Comparison  of 
our  Mark  and  Matthew  and  Luke  gives  a  clue  to  a 
probably  correct  answer.  These  three  Gospels  agree 
remarkably  in  the  following  particulars:  (1)  Place 
of  Jesus'  ministry,  namely  Galilee;  (2)  duration  of 
this  ministry;  (3)  general  outline  in  the  whole  nar- 
rative; (4)  material  used  to  fill  in  the  outline;  (5) 
order  of  the  incidents  mentioned;  (6)  form  of  the 
narrative;  (7)  identity  of  language.  It  is  this  note- 
worthy similarity  that  has  occasioned  the  use  of 
the  word  "  synoptic "  to  describe  our  first  three 
Gospels  considered  as  a  group. 


8  Luke  1  :  1-4. 


Our  Knowledge  of  the  Teachings  of  Jesus       9 

But  comparison  discloses  differences  quite  as  note- 
worthy, (1)  in  material,  (2)  in  order  in  which  in- 
cidents are  narrated,  and  (3)  in  details  when  re- 
cording a  narrative,  or  a  discourse.  It  is  this 
combination  of  likeness  and  unlikeness  that  consti- 
tutes "  the  synoptic  problem." 

The  problem  was  discovered  soon  after  the  for- 
mation of  the  canon  of  the  New  Testament,  and  at- 
tentive readers  of  the  Gospels  from  Augustine  until 
now  have  offered  solutions.  The  surest  approach  to 
a  true  solution  is  to  follow  sign-posts  erected  within 
the  New  Testament  itself  and  in  the  earliest  Chris- 
tian literature.  With  reference  to  Mark  and  Mat- 
thew such  signs  have  already  been  followed.  They 
have  put  us  on  the  highway  to  a  solution  of  the 
problem. 

Comparison  of  the  three  Synoptic  Gospels  reveals 
the  following  facts:  (1)  There  is  much  material 
common  to  the  three  and  told  in  the  same  order; 

(2)  Mark  differs  least  from  the  common  material; 

(3)  Luke  differs  most;  (4)  one-half  of  Mark  is  in 
Matthew,  and  one-third  of  Mark  is  in  Luke — ^that  is, 
Matthew  and  Luke  resemble  Mark  more  closely  than 
each  other;  (5)  the  agreement  and  arrangement  of 
material  is  greater  than  the  difference;  (6)  sen- 
tences of  complicated  structure  are  found  in  the 
same  form  in  all  three. 

The  question  arises,  why  these  likenesses,  when 
according  to  John's  Gospel  *  the  earliest  writers  had 
so  many  incidents  and  discourses  from  which  to 
choose?  The  probable  answer  is  that  since  canon- 
ical Mark  and  Matthew  secured  their  common  mate- 
rial from  the  same  sources,  these  sources  furnished 

•John  21  :  25. 
B 


10 


What  Jesus  Taught 


Luke  also  with  whatever  matter  he  has  in  common 
with  them.  That  is,  the  Greek  translation  of  the 
Aramaic  logia  and  Mark's  Gospel  were  among  the 
many  documents  Luke  consulted. 

But  the  difference  also  must  be  explained.  How 
can  we  account  for  the  large  amount  of  material 
found  in  Luke  only,  for  example,  9  :  51  to  19  :  10 ; 
1  :  5  to  2  :  52;  4  :  25-30;  5  :  1-11;  7  :  11-14,  36- 
50;  23  :  8-12,  27-31?  How  may  Luke's  distribution 
of  the  discourse-material  be  explained  when  com- 
pared with  the  material  found  in  Matthew?  The 
following  diagram  shows  the  origin  and  the  relation- 
ship of  the  Synoptic  Gospels : 


INCIDENTAL 
50URCC5 


ARAMAIC 
LOGIA 
35A.D. 


PETER'S 
PRE>\CHINQ 


JUDEAN  INCIDENTAL 

marrative:  sources 

AUTHOR  UNKNOWN 


CANONICAL 
GREEK  MATTHEW 
75  A,  ft 


LUKE5  GOSPEL 
eOA.D. 


The  diagram  shows  at  a  glance :  (1)  that  when  the 
three  Gospels  have  the  same  material  it  is  because 
Matthew  and  Luke  derive  it  from  Mark;  (2)  that 
when  Matthew  and  Luke  have  identical  material 
found  in  them  only,  it  is  because  they  derive  it  from 
the  same  source,  the  Greek  translation  of  the  Ara- 


Our  Knowledge  of  the  Teachings  of  Jesus     11 

maic  logia;  (3)  that  when  Luke  has  material  pecu- 
liar to  himself,  for  example,  the  infancy  narrative 
and  Perean  ministry,  he  secured  it  from  some  Judean 
source;  (4)  that  when  Luke  and  Mark  agree  as 
against  Matthew,  and  Matthew  and  Mark  agree  as 
against  Luke,  it  is  because  both  Matthew  and  Luke 
used  only  those  facts  of  Mark  that  suited  their  pur- 
pose; (5)  that  when  Matthew  or  Luke  has  material 
peculiar  to  himself,  for  example,  Matthew's  nar- 
rative of  the  birth  of  Jesus,  each  had  incidental 
sources,  both  oral  and  written,  that  supplied  some 
fact  or  saying  not  found  in  the  main  sources. 

Of  course,  there  are  found  independent  phrases 
and  sentences  of  the  nature  of  comments  and  inter- 
pretations that  show  each  writer's  point  of  view  in 
writing  his  Gospel.  That  is,  the  Gospels  as  we 
have  them  were  written  for  Christians  to  con- 
firm their  faith,  and  are  therefore  religious  in 
purpose.  They  are  Gospels,  or  messages  of  good 
news. 

The  Gospel  of  John  differs  remarkably  from  the 
Synoptics  (1)  in  presenting  the  public  ministry  of 
Jesus;  (2)  in  the  discourses  attributed  to  him;  (3) 
in  emphasis  upon  his  person;  and  (4)  in  its  philo- 
sophic tone.  The  difference  was  noted  by  Clement  of 
Alexandria,  who  wrote,  "  John  perceived  that  the 
bodily  Gospel  had  been  written,  and  so  wrote  the 
spiritual  Gospel." 

Again  in  John's  Gospel  it  is  hard  to  distinguish 
between  the  author's  own  words  and  the  words  of 
Jesus.  Even  in  our  English  version  a  reader  cannot 
decide  definitely  whether  the  words  of  John  3  :  16 
are  words  of  Jesus  or  of  the  author. 

Again,  the  vocabulary,  style,  and  doctrinal  con- 


12  What  Jesus  Taught 

tents  of  John's  Gospel  are  remarkably  like  the  vo- 
cabulary and  style  and  doctrine  of  his  epistles. 

These  considerations  justify  separate  study  of  the 
Synoptic  and  Johannean  reports  of  Jesus'  teaching 
in  order  to  bring  out  more  clearly  the  likenesses 
and  differences,  and  thus  permit  Biblical  theology 
to  contribute  its  share  to  the  solution  of  problems 
connected  with  the  sources  of  our  information  con- 
cerning the  teachings  of  Jesus. 

Agrapha 

Jesus  spoke  many  words  not  recorded  in  the  Gos- 
pels. Unrecorded  words  were  as  authentic  for  the 
earliest  Christians  as  those  that  were  circulated 
in  written  form.  These  unrecorded  words  per- 
petuated orally  were  cited  to  enforce  conduct  equally 
with  the  written  ones.  It  is  not  strange  that  some 
of  the  unwritten  sayings  became  embedded  in  litera- 
ture, and  thus  preserved  for  the  guidance  of  Chris- 
tians of  subsequent  generations.  Close  study  of 
Christian  documents  of  the  earliest  centuries  re- 
sulted in  the  coinage  of  the  word  agraphxi  by  J.  G. 
Komer  in- 1776  to  describe  those  sayings  purporting 
to  come  from  Jesus  but  transmitted  to  us  outside  of 
the  canonical  Gospels.  One  of  the  agrapha  is  in  the 
form  of  a  direct  quotation  from  Jesus,  "  It  is  more 
blessed  to  give  than  receive."  ^^  Others  are  indirect, 
the  author  giving  the  substance  rather  than  the  ex- 
act words ;  for  example : 

This  do  in  remembrance  of  me.  .  .  This  do,  as  often  as  ye 
drink  it,  in  remembrance  of  me." 

»  Acts  20  :  35. 

"1  Cor.  11  :  24,  25. 


Our  Knowledge  of  the  Teachings  of  Jesus     13 

We  that  are  alive,  that  are  left  unto  the  coming  of  the 
Lord,  shall  in  no  wise  precede  them  that  are  fallen  asleep." 

Several  examples  outside  of  the  present  text  of  the 
New  Testament  illustrate  how  the  teaching  of  Christ 
not  found  in  the  Gospels  controlled  conduct.  In  the 
controversy  of  the  Pharisees  with  Jesus  on  the  sub- 
ject of  Sabbath-keeping,  recorded  in  the  sixth  chap- 
ter of  Luke,  Codex  Bezse  has  the  following : 

On  the  same  day,  seeing  a  man  working  on  the  Sabbath, 
he  said  to  him,  0  man,  if  thou  knowest  what  thou  doest, 
blessed  art  thou;  but  if  thou  knowest  not,  thou  art  accursed 
and  a  transgressor  of  the  law. 

Justin  Martyr  in  his  "  Dialog  with  Trypho  "  en- 
forces his  argument  with  a  quotation  attributed  to 
Jesus, 

Wherefore  also  our  Lord  Jesus  Christ  said.  In  whatsoever 
things  I  apprehend  you,  in  them  I  shall  judge  you. 

In  a  homily  on  Jeremiah  20  :  3,  Origen  wrote : 

Moreover,  the  Saviour  himself  says.  He  that  is  near  me 
is  near  the  fire;  and  he  that  is  far  from  me  is  far  from 
the  kingdom. 

Until  recently  the  only  indication  of  extra-canon- 
ical sayings  current  in  the  early  church  were  the 
few  embedded  in  the  New  Testament  and  in  the  sub- 
apostolic  Fathers,  but  in  1892,  Grenfell  and  Hunt 
unearthed  some  papyri  at  Oxyrhynchus,  south  of 
Cairo,  in  Egypt,  that  gave  additional  testimony.  A 
single  papyrus  sheet,  much  mutilated,  contains  eight 
sayings.     They  have  no  logical  connection.     Each 

"  1  These.  4  :  15. 


14  What  Jesus  Taught 

begins  with  the  simple  formula,  "  Jesus  says  " ;  for 
example  : 

Jesus  says,  Wherever  there  are  two,  they  are  not  without 
God;  and  wherever  there  is  one  alone,  I  say  I  am  with  him. 
Raise  the  stone  and  there  thou  shalt  find  me;  cleave  the 
wood  and  there  am  I. 

The  whole  number  of  agrapha,  relatively  few,  do 
not  add  to  the  content  of  Jesus'  teaching  as  found 
in  the  Gospels,  nevertheless  the  student  of  the  New 
Testament  could  not  know  how  valuable  the  agrapha 
are  as  possible  sources  of  knowledge  of  what  Christ 
taught,  unless  he  is  familiar  with  them  and  has 
weighed  their  contents. 

Jewish  Literature 

Another  source,  indirect  indeed,  but  none  the  less 
a  true  and  indispensable  one,  is  the  Jewish  literature 
in  circulation  in  Jesus'  day  and  during  the  century 
after.  For  the  ideas  of  any  great  teacher  can  be 
accurately  evaluated  only  in  the  lights  and  shadows 
of  contemporary  thought  and  feeling.  Jesus  can  be 
no  exception.  His  intellectual  and  moral  and  re- 
ligious life  was  nourished  by  the  literature  with 
which  he  was  acquainted.  He  certainly  knew  the 
Jewish  sacred  Scriptures,  and  interpretations  of 
rabbis  of  his  own  day  and  earlier.  A  knowledge  of 
such  religious  ideas  and  customs  as  were  common 
in  New  Testament  times  enables  a  present-day  stu- 
dent of  Jesus'  doctrine  to  ascertain  how  his  teaching 
adopted,  or  modified,  or  controverted  contemporary 
conceptions. 

The  literature  that  aids  in  interpretation  of  the 
words  of  Jesus  are  the  Old  Testament,  the  apoc- 


Our  Knowledge  of  the  Teachings  of  Jesus     15 

ryphal  and  apocalyptic  books  written  between  200 
B.  C.  and  100  A.  D.,  the  works  of  Josephus  and  of 
Philo,  and  those  portions  of  the  Talmud  that  un- 
doubtedly reflect  the  ideas  of  the  first  Christian  cen- 
tury. 

In  studying  these  sources  the  student  must  guard 
against  the  temptation  to  infer  that  the  doctrines  he 
finds  were  generally  held.  He  must  satisfy  himself 
as  to  the  possible  extent  the  book  he  is  investigating 
circulated  among  the  Jews,  for  there  is  always  the 
possibility  that  the  book  he  is  reading  is  the  ex- 
pression of  individual  opinion  only,  or,  at  most,  of 
the  school  of  thought  to  which  its  author  belonged. 


II 


HISTORY  OF  THE  JEWISH  IDEA  OF  THE 
KINGDOM  OF  GOD 

Jesus  believed  that  his  message  had  a  history, 
and  that  it  had  its  setting  in  the  thought  of  his 
hearers.  He  and  they  alike  believed  that  God  had 
a  purpose  in  human  history,  and  that  these  pur- 
poses required  periods  or  eras  of  time  for  accom- 
plishment. He  was  sure  that  the  whole  of  history 
prior  to  his  own  time  was  a  period  of  preparation, 
an  unfolding  process  gradually  disclosing  God's 
educative  discipline  of  Israel  and  of  the  world,  and 
culminating  in  the  era  he  was  introducing.  Accord- 
ingly, he  began  his  public  ministry  with  the  an- 
nouncement, "  The  time  is  fulfilled."  '  To  under- 
stand fully  his  teaching,  then,  it  is  necessary  to 
review,  at  least  in  main  outline,  the  history  of  the 
Jewish  idea  of  the  kingdom  of  God. 

If  possible,  the  imagination  must  construct  the 
thought-world  of  the  people  Jesus  addressed,  else 
readers  of  his  words  today  cannot  understand  as  his 
hearers  understood.  To  understand  as  they  did  is 
the  necessary  condition  of  estimating  aright  the 
marvelous  power  of  him  "  who  spoke  as  never  man 
spoke  "  to  correct  error,  to  impart  truth,  to  create 
new  modes  of  thinking,  and  to  effect  the  marvelous 
result  called  Christianity. 

1  Mark  1  :  14. 

16 


The  Jewish  Idea  of  the  Kingdom  of  God      17 

1.  Origin  of  the  Idea  of  the  Kingdom  of  God 

The  monarchical  idea  was  not  present  in  early 
Hebrew  history,  for  to  the  loosely  federated  tribes 
government  by  a  king  was  repugnant.^  In  antithe- 
sis to  monarchy,  this  early  form  of  government  may 
be  called  theocratically  tribal.  That  is,  each  tribe 
had  its  own  leader  or  chieftain,  but  all  the  tribes 
conceived  themselves  united  under  one  God.  In  a 
sense,  then,  Jehovah  ruled  in  and  over  Israel,  but 
not  as  king  in  the  strict  meaning  of  the  word.  The 
tribes  were  united  socially  and  religiously,  rather 
than  politically.  They  formed  one  community  or 
people.  Religiously,  this  community  was  henothe- 
istic;  socially,  it  was  Israelitish;  politically,  it  was 
tribal  but  nationalistic  in  tendency.  It  thought  itself 
to  be  unique  in  that  Jehovah  their  God  ruled  in  it^-.^^^ 
and  nowhere  else.  The  phrase  "kingdom  of  Jeho-^^-^x:, 
vah  '*  might  well  describe  this  conception,  had  they^^'^^ 
coined  it.    But  if  they  had  used  such  a  phrase,  it  <^ 

would  have  described  an  expected  community,  rather  c.  ;^ ^ 
than  an  actual  one.  For  Jehovah's  will  was  not  be-  ^  /T 
ing  done  within  the  community.  Within  were  sub- 
jects disloyal  to  Jehovah;  without  were  tribal  foes 
antagonizing  Jehovah's  loyal  ones.  Hence,  the  idea 
of  kingdom  of  Jehovah  always  expressed  a  hope. 
It  anticipates  a  time  when  Jehovah  will  establish  his 
rule  by  judicial  punishment  upon  offenders  within 
and  without  Israel. 

2.  Origin  of  the  Monarchical  Idea 

Conflict  with  non-Israelitish  tribes  for  supremacy 
in  Palestine  compelled  frequent  coalition  of  the  Is- 

2  Judges  8  :  23  ;  1  Sam.  8  :  7  ;  12  :  12,  17b. 


18  What  Jesus  Taught 

raelitish  tribes,  so  that  a  centralized  government  of 
all  the  tribes  under  one  ruler  or  king  seemed  desir- 
able.^ The  reigns  of  David  and  Solomon  apparently 
justified  the  demand  for  a  monarchy,  for  Israel's 
boundaries  were  enlarged,  its  commerce  extended,  its 
wealth  increased,  its  culture  advanced.  The  mon- 
archy became  the  ideal  for  the  future.  Jehovah's 
purpose  in  and  through  Israel  will  be  realized 
through  a  visible  earthly  king  ruling  in  Jerusalem, 
the  royal  city.  There  was  no  intended  rejection  of 
Jehovah's  rule  in  this  conception,  nevertheless  there 
was  the  inherent  danger  of  regarding  the  form  of 
government,  the  monarchy,  rather  than  Jehovah  as 
the  efficient  cause  of  material  prosperity.  It  would 
be  easy  for  the  visible  king  enthroned  in  Jerusalem 
to  supplant  loyalty  to  Jehovah,  the  invisible  King 
enthroned  in  heaven.  Accordingly,  the  monarchy 
was  established  not  without  opposition.  Indeed, 
the  earlier  prophets  admitted  its  political  wisdom, 
but  pointed  out  the  social  and  moral  and  religious 
dangers  involved.*  Subsequent  experience  justified 
the  prophetic  warning.  A  later  prophet  declared 
that  Jehovah  had  established  the  monarchy  as  token 
of  his  wrath.^ 

The  two  views  of  the  value  of  the  monarchy  in 
Israel's  history  may  be  termed  the  popular  and  the 
prophetic.  The  popular  was  henotheistic  and  na- 
tional, with  emphasis  upon  material  and  temporal 
values  and  ideas;  the  prophetic  was  monotheistic 
and  universal,  with  emphasis  upon  moral  character 
of  both  king  and  subjects. 


«  1  Sam.  8 
« 1  Sam.  8 
^Hosea  13 


5,  19,  20  ;  cf.  Judg.  17  :  6  ;  18  :   1  ;  21  :  25. 

10-18. 

9-11, 


The  Jewish  Idea  of  the  Kingdom  of  God      19 

3.  Origin    of    the    Idea    of   Vicegerent,    or    Jehovah's 
Anointed 

The  prophetic  and  popular  views  were  not  mutu- 
ally exclusive.  Logically  the  prophetic  doctrine  of 
monotheism  ought  to  have  destroyed  the  earlier  and 
popular  henotheistic  and  nationalistic  conception, 
and  this  was  true  of  men  like  Hosea  and  Amos. 
But  among  the  people  as  a  whole,  the  two  views 
existed  side  by  side.  Many  held  neither  view  in  a 
thoroughgoing  fashion,  but  accepted  both  without 
regard  to  logical  coherence  of  beliefs.  When  it  be- 
came necessary  to  harmonize  belief  in  Jehovah's 
kingship  with  belief  in  the  Judean  kingship,  it  was 
easy  to  satisfy  both  the  conscience  and  the  intellect 
by  regarding  the  Judean  ruler  as  Jehovah's  anointed 
vicegerent  or  Messiah.^  This  now  was  compatible 
with  the  nationalistic  and  materialistic  conception. 
The  brilliant  reign  of  David  was  taken  as  proof  that 
Jehovah  purposed  to  rule  an  earthly  kingdom 
through  an  earthly  king."^  Naturally,  David  became 
the  prototype  of  the  expected  Saviour-Judge,  who 
must  be  the  seed  of  David,^  of  the  tribe  of  Judah.^ 

On  the  other  hand,  those  who  placed  little  value 
on  the  monarchy  as  such  had  no  place  for  a  mediat- 
ing vicegerent,  but  thought  of  Jehovah  as  immediate 
ruler  who  blessed  and  punished  through  providence 
both  ordinary  and  extraordinary.  This  view  is  il- 
lustrated in  the  words,  "Jehovah  shall  reign  for 

e  1  Sam.  12  :  3 ;  24  :  6,  10 ;  2  Chron.  6  :  42  ;  Ps.  2  :  2 ;  20  :  6. 

'  Mlcah  5:2;  Isa.  9:11;  Zech.  9:9;  Jer.  23  :  5  ;  Dan.  7  :  13 ; 
Ps.  45  ;  72  ;  Sibyl.  Or.  3  :  652  ;  Psal.  Sol.  17  :  36. 

8  2  Sam.  7  :  16  ;  Jer.  33  :  15  ;  Ezek.  34  :  23 ;  Isa.  11  :  6,  10 ;  Psal. 
Sol.  17  :  5.  22 ;  Sir.  47  :  11  ;  4  Esdras  12  :  32 ;  Matt.  9  :  27 ; 
12  :  23 ;  22  :  42. 

»  Mic.  5:2;  Jubilees  31  :  18  ;  Test,  of  Judah  24  :  5  ;  Luke  3  :  33  ; 
Heb.  7  :  14  ;  Rev.  5  :  5. 


20  What  Jesus  Taught 

ever  and  ever,"  ^'^  or  '*  Jehovah  shall  be  king  over  all 
the  earth."  "  This  view  is  universalistic  and  indi- 
vidualistic. Righteousness  in  character  and  con- 
duct is  its  dominant  feature. 

Of  course,  some  held  to  the  idea  of  vicegerent, 
but  emphasized  his  righteous  character  and  the 
righteousness  he  mediates  for  his  subjects.  They, 
however,  maintain  the  national  rather  than  the  uni- 
versal nature  of  his  rule.  All  views  had  in  them  the 
possibility  of  miraculous  divine  intervention;  and 
the  hope  for  a  coming  Messiah  had  in  it  the  pos- 
sibility of  revolutionary  fanaticism  also.  All  agreed 
that  the  kingdom  will  be  on  this  earth,  that  it  will 
last  for  ever,  and  that  it  will  be  ushered  in  by  judg- 
ment. The  two  outstanding  differences  were  con- 
cerning the  relation  of  Israel  to  the  Gentiles  and 
concerning  the  king,  whether  he  will  be  Jehovah 
himself  or  his  Messiah. 

4.  Efifect  of  the  Exile 

The  two  divergent  views  existing  before  the  de- 
struction of  Jerusalem  became  more  pronounced  and 
somewhat  modified  because  of  the  exilic  experiences. 
The  exile  was  the  grave  of  the  nation ;  and  the  king- 
dom had  not  come.  This  seemed  to  prove  conclu- 
sively the  non-ritualistic  and  individualistic  charac- 
ter of  Jehovah's  reign;  for  without  a  temple  and 
without  a  visible  political  king,  Jehovah's  people  still 
lived  and  worshiped  and  had  experiences  of  his  lov- 
ing-kindness and  tender  mercy.  They  found  him  in 
prayer  rather  than  in  sacrifice,  in  the  synagogue 

lOExod.  15  :  18. 

"Zech.  14  :  9;  cf.  Ps.  98  :  9 ;  46  :  10 ;  Isa.  35  :  4;  40  :  10 ; 
41  :  2  ;  43  :  15  ;  44  :  6  ;  Ezek.  34  :  11 ;  Zech.  2  :  10. 


The  Jewish  Idea  of  the  Kingdom  of  God      21 

rather  than  in  the  temple.  A  new  covenant  had  sup- 
planted the  old. ^2  Religion  was  personal,  not  na- 
tional; spiritual,  not  ceremonial.  But  the  question 
still  remained,  what  is  Israel's  relation  to  the  Gen- 
tile world?  One  answer  was  that  Jehovah  was  the 
God  of  all  nations,  but  especially  of  Israel,  in  order 
that  Israel  may  serve  all  rather  than  lord  it  over  all. 
This  answer  perpetuated  universalism  of  the  pre- 
exilic  prophets.  Since  Israel  is  to  serve,  the  king  in 
the  coming  kingdom  will  be  Servant-Messiah.^^  The 
Messiah  is  not  a  political  conqueror,  but  a  prophet. 
The  kingdom  of  God  will  come  when  Israel  carries 
the  knowledge  of  Jehovah  to  all  peoples  and  teaches 
them  his  moral  character  and  demands.^* 

The  preexilic  nationalistic  view  was  perpetuated 
by  Ezekiel,  who  while  in  exile  hoped  for  the  re- 
establishment  of  Israel  in  Palestine,  with  a  restored 
monarchy  and  a  rebuilt  temple  and  a  reorganized 
ritual.  His  words,  literally  interpreted,  kept  alive 
the  material  and  patriotic  and  political  hopes  of 
those  exiles  that  longed  for  native  land  and  for 
familiar  associations  in  worship.  This  hope  and 
longing  found  expression  in  noble  psalms. 

5.  The  Effect  of  the  Decree  of  Cyrus 

Permission  to  rebuild  the  temple  in  Jerusalem 
seemed  to  justify  the  hope  of  those  exiles  that  looked 
for  political  rule  of  a  Messianic  king  in  Palestine. 
The  Jewish  citizens  gloried  in  the  local  rule  of  a 
descendant  of  David  as  their  governor.^'^  Nehemiah 
completed  the  rebuilding  of  the  walls  of  Jerusalem. 

"Jer.  31  :  31-33;  cf.  Isa.  37  :  15. 

» Isa.  41  :  8f. ;  42  :  2-4  ;  43  :  22-24  ;  49  :  1-4  ;  50  :  4-9  ;  53  :  If. 

"Gen.  18  :  19.  "^  Hag.  2  :  23. 


22  What  Jesus  Taught 

This  geographically  and  politically  isolated  the  small 
Jewish  community  from  its  neighbors.  A  more 
rigid  wall  of  separation  was  the  idea  of  holiness, 
inspired  by  the  principles  of  Ezekiel.  In  the  exile 
political  independence  was  impossible,  but  religious 
separation  could  be  emphasized  by  the  family  rite 
of  circumcision  and  the  social  festival  of  the  Sab- 
bath. In  the  exile  circumcision  and  Sabbath  obser- 
vance acquired  a  new  meaning  and  importance.  They 
were  the  chief  symbols  of  the  religion  of  Jehovah.^® 
Ezra  and  Nehemiah  returned  to  Jerusalem  with  a 
program  of  reform  based  on  the  idea  of  holiness,  or 
separation.  Ritualistic  and  ceremonial  laws  were 
codified  and  became  the  first  canon  of  Hebrew  Scrip- 
ture, "  The  Law."  The  Jerusalem  community,  by  its 
political  isolation  and  by  its  rigid  conformity  to 
prescribed  ritual  and  ceremonial  observances,  em- 
phasized the  political  and  nationalistic  character 
of  the  kingdom,  and  developed  the  strictly  legal  and 
formal  side  of  religion. 

But  not  all  Jews  who  returned  were  exclusive,  and 
some  of  them  that  had  remained  in  Palestine  were 
not  disposed  to  submit  to  Nehemiah's  drastic  re- 
forms. The  messages  of  earlier  prophets  of  univer- 
salism  continued  to  influence  thought  and  conduct. 
The  books  of  Jonah  and  Ruth  are  voices  of  protest 
against  narrow  Jewish  exclusiveness.  The  many 
Jewish  colonies  outside  of  Palestine  were  of  course 
more  liberal  than  the  community  at  Jerusalem. 

6.  Effect  of  Alexander's  Conquest 

Alexander's  conquest  of  Asia  widened  the  horizon 
of  all  peoples,  occasioned  a  social  commingling  of 

i«Cf.  Ezek.  32  :   10-32. 


The  Jewish  Idea  of  the  Kingdom  of  God      23 

diverse  civilizations,  and  gave  rise  to  ideas  and  re- 
flections hitherto  impossible.  It  was  a  period  a- 
nalogous  to  Napoleon's  conquest  in  Europe  or  to  the 
recent  World  War.  Greek  colonies  were  introduced 
into  Palestine.  Jews  living  outside  of  Palestine  ac- 
quired the  Greek  language,  read  Greek  books,  and 
adopted  Greek  modes  of  social  life.  In'  consequence, 
three  types  of  thought  arose  within  Jewish  commu- 
nities. First,  some  for  selfish  political,  or  commer- 
cial, or  social  reasons,  welcomed  the  conquerors; 
secondly,  some  honestly  admired  Greek  culture  and 
refinement,  but  maintained  the  religious  and  ethical 
ideals  of  the  Law  by  interpreting  philosophically  its 
ceremonies  and  history;  thirdly,  some  insisted  on 
observance  of  Jewish  rites  and  ceremonies  as  the 
only  means  of  preserving  the  national  faith,  and 
therefore  condemned  Hellenistic  influence.  It 
needed  only  a  sufficient  cause  to  crystallize  these 
diverse  judgments  into  energetic  sects  or  parties. 

7.  Effect  of  the  Syrian  Persecution 

Antiochus  IV,  known  in  history  as  Antiochus 
Epiphanes,  but  nicknamed  Epimanes,  or  "mad- 
man," determined  to  impose  Greek  culture  and  re- 
ligion upon  all  his  subjects.  He  admired  Hellenism 
in  itself,  and  he  wished  to  unify  his  dominions  in 
order  to  meet  Rome's  aggressions  more  successfully. 
In  executing  his  purposes,  he  eventually  captured 
Jerusalem ;  he  built  a  citadel,  overlooking  the  temple, 
in  which  he  placed  a  Syrian  garrison;  he  forbade 
on  penalty  of  death  circumcision,  observance  of  the 
Sabbath,  and  abstinence  from  eating  swine's  flesh; 
he  sent  emissaries  to  search  out  and  destroy  the 
sacred  Scriptures,  and  to  compel  participation  in 


24  What  Jesus  Taught 

pagan  sacrifices.  He  showed  his  supreme  contempt 
for  the  Jewish  faith  by  erecting  an  altar  to  Zeus 
upon  the  great  altar  to  Jehovah,  and  sacrificing 
on  it,  December  25,  168  B.  C,  a  swine.  This  was 
the  "  abomination  of  desolation."  ^^  Psalms  seventy- 
four  and  seventy-nine  reflect  the  feeling  of  pious 
Jews  at  such  outrages. 

Mattathias,  a  priest  at  Modin,  a  chasid,  i.  e., 
"pious  one,"  struck  dead  a  fellow  Jew  who  was 
about  to  offer  a  pagan  sacrifice,  and  killed  the  Syrian 
agent  who  required  it.  The  priest  and  his  five  sons 
fled  to  the  hills,  calling  upon  all  who  were  "  zealous 
for  the  Law  "  to  follow.  The  fight  was  for  life  as 
well  as  for  the  ordinances.^^  Patriotism  and  religion 
were  welded  in  this  struggle.  The  death  of  the 
Jews  meant  the  death  of  Jehovah-worship.  These 
desperate  patriots  who  offered  themselves  willingly 
for  the  Law  were  the  Chasidim,  forerunners  of  the 
Pharisees  of  the  New  Testament.  With  them  Hel- 
lenism and  the  Law  were  irreconcilable.  Antiochus 
and  Mattathias  had  nothing  in  common.  No  truce 
was  possible. 

8.  Immediate  Result  of  the  Maccabean  Revolt 

Judas  Maccabeus,  the  Judean  Hammer,  the  third 
son  of  Mattathias,  was  chosen  to  lead  the  revolt 
against  the  Syrian.  He  had  undaunted  personal 
courage,  skill  in  strategy,  religious  enthusiasm,  and 
thorough  knowledge  of  the  topography  of  the  coun- 
try. His  followers  fought  with  the  desperation  of 
men  fighting  for  life  and  native  land  with  all  its 
hallowed  associations.    Roman  pressure  upon  Antio- 

"Dan.  11  :  31  ;  12  :  11. 
"1  Mace.  2  :  40. 


The  Jewish  Idea  of  the  Kingdom  of  God      25 

chus  and  struggles  of  rival  aspirants  for  the  Syrian 
throne  made  it  possible  for  the  Jews  to  regain  re- 
ligious liberty.  Their  position  was  now  the  same 
as  before  the  insurrection.  The  temple  was  rededi- 
cated  December  25,  165  B.  C,  the  third  anniversary 
of  its  desecration  by  Antiochus.  The  anniversary 
of  its  rededication  was  ordained  by  Judas  to  be 
commemorated  for  a  period  of  eight  days  "with 
mirth  and  gladness."  ^^  This  is  the  feast  mentioned 
in  John  10  :  22. 

This  result  normally  would  have  satisfied  the 
Chasidim,  for  they  accepted  the  high  priest  whom 
Demetrius  I,  the  new  Syrian  king,  appointed.  But 
Judas  and  his  followers  wished  national  indepen- 
dence as  well  as  religious  liberty.  There  were  thus 
at  least  three  parties:  First,  the  Hellenists  who 
favored  Syrian  dominion ;  secondly,  the  Maccabeans, 
thorough  Jews,  loyally  attached  to  the  Law  and  na- 
tive land,  wished  political  autonomy;  thirdly,  the 
Chasidim,  who  were  indifferent  to  political  situa- 
tions, provided  Jewish  beliefs  and  ceremonies  were 
maintained. 

9.  Eflfect  of  Regained  Political  Autonomy 

Jonathan,  the  brother  of  Judas,  was  appointed 
high  priest  in  153  B.  C.  A  few  years  later,  he  be- 
came civil  and  military  governor  of  Judea.  Later, 
he  acquired  additional  territory,  and  was  exempted 
from  taxes  by  the  Syrian  king,  although  a  Syrian 
garrison  was  retained  in  Jerusalem. 

Simon  was  appointed  high  priest,  to  succeed  Jona- 
than who  had  been  treacherously  murdered,  with 

19 1  Mace.  4  :  41-59  :  2  Mace.  10  :  1-8. 

c 


26  What  Jesus  Taught 

the  guaranties  accorded  his  predecessor.  The  new 
ruler  determined  to  throw  off  the  Syrian  yoke  com- 
pletely. In  142  B.  C.  he  captured  the  Syrian  citadel 
in  Jerusalem.  In  the  following  year  the  Jews  in  a 
great  assembly  elected  him  civil  governor  and  mili- 
tary chief  and  high  priest  forever  until  a'  faithful 
prophet  should  arise.^*^  Thus  the  Maccabean  family 
was  declared  by  the  people  themselves  to  be  the 
legitimate  and  hereditary  occupants  of  the  office  of 
high  priest.  The  reestablished  Jewish  state  made  a 
formal  treaty  with  Rome,  a  fateful  step,  even  though 
Rome  thereby  treated  Judea  as  its  equal  in  political 
self-government. 

Under  the  rule  of  John  Hyrcanus,  the  Judean.  ex- 
pansionist, the  Jewish  commonwealth  rivaled  the 
best  periods  of  Hebrew  history  both  politically  and 
economically.  But  religiously  the  situation  did  not 
meet  the  ideals  of  the  Chasidim,  who  in*  the  days  of 
Jonathan  became  a  distinct  party^  known  as  the 
Pharisees,  or  Separatists.^^ 

The  union  of  civil  and  religious  functions  in  one 
office  made  it  possible  for  the  secular  life  of  the 
court  to  be  cultivated  at  the  expense  of  the  religious ; 
laxity  in  morals  and  religious  ceremonials  resulted 
from  social  and  political  relations  with  neighboring 
Hellenistic  states ;  a  priest-king  politically  ambitious, 
or  morally  sensuous,  is  not  likely  to  enforce  the  re- 
ligious requirements  consistent  with  his  priesthood, 
if  enforcement  endangers  his  royal  prerogatives. 
In  fact,  the  worst  features  of  Hellenism  were 
possible  in  an  independent  political  Jewish  state 
so  long  as  the  same  person  was  both  priest  and 

w  1  Mace.  14  :  41  ;  cf.  Ps.  110. 
"Josephus,  Antlq.,  Bk.  13,  c.  7,  p.  9. 


The  Jewish  Idea  of  the  Kingdom  of  God      27 

king.  The  Pharisees  consistently  maintained  the 
ideals  of  the  Chasidim  who-  precipitated  the  Mac- 
cabean  revolt.  It  was  a  Pharisee  who  answered 
Hyrcanus, 

Since  thou  desirest  to  know  the  truth,  if  thou  wilt  be  right- 
eous in  earnest,  lay  down  the  high  priesthood,  and  content 
thyself  with  ther  civil  government  of  the  people. 

It  is  a  tribute  to  the  common  people  of  the  Jewish 
kingdom  that  they  responded  generally  to  the  leader- 
ship of  the  Pharisees. 

But  there  were  Jewish  citizens  more  interested  in 
political  issues  than  religious.  They  were  not  hostile 
to  Greek  culture  and  customs;  they  refused  to  be 
bound  by  Pharisaic  interpretations  of  the  Law ;  they 
were  the  aristocrats  among  the  priests;  they  cared 
for  the  emoluments  of  office,  whether  their  land 
was  free  or  under  foreign  yoke;  they  formed  a  po- 
litical rather  than  a  religious  party.  The  thorough- 
going and  moderate  Hellenists  of  an  older  day  be- 
came the  Sadducees  in  later  Judaism.  Thus  it  came 
about  that  a  party  that  fought  with  Judas  for  po- 
litical independence  was  satisfied  with  the  situation 
under  Hyrcanus  and  could  be  content  with  official 
positions  granted  them  by  Herod  the  Idumean  and 
by  a  Roman  emperor. 

The  hope  of  the  future  in  morals  and  in  religion 
was  in  the  Pharisees,  who  believed  that  Jehovah  is 
alone  God  and  that  he  is  righteous;  that  no  king- 
dom hitherto  known,  not  even  the  brilliant  reign  of 
Hyrcanus,  was  the  kingdom  of  God ;  that  he  will  vin- 
dicate his  Law  by  retributive  justice  upon  its  viola- 
tors ;  that  his  people  are  the  "  pious  ones,"  the  Chasi- 
dim or  Pharisees,  who  strictly  observe  his  Law; 


28  What  Jesus  Taught 

and  that  this  kingdom  will  certainly  come,  and  none 
but  "  pious  ones  "  can  be  citizens  in  it. 

It  depended  on  the  interpretation  of  the  word 
"  pious  *'  whether  all  Jews  and  no  Gentiles  could 
become  members.  The  kingdom  could  be  conceived 
either  nationally  or  universally. 


in 

TEACHING  OF  THE  SCRIBES  CONTEM- 
PORARY  WITH  JESUS 

Political  fortunes  within  Judaism  after  the  death 
of  Hyrcanus  were  largely  determined  by  the  atti- 
tude of  the  Pharisees  and  Sadducees.  Their  contro- 
versy concerned  what  was  legal  for  a  Jew  to  do. 
That  is,  the  Law  was  that  for  which  the  Pharisee 
contended,  as  in  the  days  of  Mattathias. 

1.  Idea  of  the  Law 

The  Hebrew  word  torah,  translated  "  law,"  meant 
originally  "  instruction."  It  did  not  necessarily  con- 
vey the  idea  of  command  or  statute,  for  the  instruc- 
tion came  from  prophet,  from  priest,  from  wise  man, 
as  well  as  from  legislator.  It  may  be  in  the  nature  of 
word  of  counsel,  or  encouragement,  or  information 
simply,  or  of  requirement.  Eventually,  when  a  body 
of  instruction,  whatever  its  nature,  acquired  the 
form  of  a  body  of  literature  prescribing  conduct,  it 
was  called  torah  or  law.  Such  a  code  was  prescribed 
by  Nehemiah,  and  became  the  written  constitution  of 
the  postexilic  community  in  Jerusalem.  This  code 
was  almost,  if  not  wholly,  identical  with  the  Penta- 
teuch, and  was  called  the  Law  of  Moses.  It  was  the 
canon  by  which  pious  Jews  regulated  their  beliefs 
and  practises.  As  the  canon  grew  in  extent,  it  came 
to  include  the  Prophets  and  the  Psalms  and  what- 
ever other  writings  were  accepted  as  authoritative 

29 


30  What  Jesus  Taught 

for  thought  or  conduct.  Accordingly,  in  New  Tes- 
tament times  the  word  law  is  applied  to  the  whole 
Old  Testament,  conceived  as  the  objective  embodi- 
ment of  the  divine  will,  even  though  the  portion  re- 
ferred to  is  history,^  prophecy,^  hymn,^  as  well  as 
legislation.  The  word  law  covered  the  whole  record 
of  God's  dealings  with  Israel  from  Genesis  to 
Malachi. 

2.  Value  of  the  Law 

The  instruction  given  by  prophet  and  priest  and 
sage  survived  the  destruction  of  Jerusalem  by  Nebu- 
chadrezzar. It,  together  with  some  social  customs, 
was  practically  all  that  did  survive.  The  Sabbath 
survived,  and  the  keeping  of  it  marked  off  Jews 
from  Gentiles.  The  Jews  had  circumcision,  a  home 
custom,  that  linked  them  to  the  past  and  to  one 
another.  These  were  the  invisible  walls  that  sepa- 
rated them  from  the  heathen  world,  and  through 
which  they  pledged  their  loyalty  to  Jehovah  their 
God.  They  found  the  narratives  and  the  laws  justi- 
fying their  peculiar  religious  beliefs  and  customs  in 
their  literature.  This  literature,  then,  became  their 
choicest  possession.  It  preserved  the  old  ideals.  It 
was  valued  as  the  authority  for  abstinence  from  cer- 
tain foods,  for  the  keeping  of  the  Sabbath,  and  for 
practise  of  circumcision.  Inevitably,  when  the  new 
Jewish  community  was  reconstituted,  the  Book  of 
the  Law  was  adopted  in  444  B.  C.  as  the  divine  con- 
stitution of  Judaism.  The  possession  of  the  Law 
made  them  a  peculiar  people.  This  was  the  advan- 
tage of  the  Jew  over  the  Gentile.  This  must  be  pre- 
served at  all  hazards.     Hence,  it  became  the  wall 

»Gal.  4  :  21-27.  »1  Cor.  14  :  21.  »Rom.  3  :  10-19. 


Teaching  of  the  Scribes  31 

separating  the  people  of  Jehovah  from  worshipers 
of  idols ;  *  it  was  the  pedagog  that  kept  Israel  out 
of  bad  companionship  with  heathen  neighbors.^ 

It  is  not  strange,  that  in  reviewing  the  history  of 
the  world  as  known  to  him,  the  most  morally  earnest 
Jew  known  to  history  answered  the  questions :  ^ 

What  advantage  then  hath  the  Jew?  or,  what  is  the  profit 
of  circumcision?  Much  every  way:  first  of  all,  that  they 
were  entrusted  with  the  oracles  of  God. 

3.  Rise  of  Scribism 

In  preexilic  times  scribes  were  the  scholars,  the 
lii?erary  ones,  those  able  to  read  and  write,  and  so 
able  to  make  records,  to  translate,  to  interpret. 
They  did  not  necessarily  concern  themselves  with 
the  Hebrew  legal  codes.  If  they  did  so  it  was  be- 
cause of  their  literary  ability.  The  Hebrew  word  to 
describe  these  men  was  Sopherim.  They  did  not 
form  a  religious  sect  or  a  political  party.  They  were 
the  learned  men  of  any  sect  or  party.  It  was  a  mat- 
ter, of  course,  then,  that  at  the  restoration  of  the 
Jewish  state  after  the  exile,  it  was  a  scribe,  Ezra, 
who  read  and  expounded  the  newly  codified  Law  of 
Moses.^ 

The  Sopherim,  or  Scribes,  were  not  limited  to  the 
priestly  class.  Laymen  of  sufficient  learning  could 
be  sopherim,  if  they  wished.  By  the  social  tendency 
of  men  of  the  same  profession  to  associate,  they 
tended  to  form  themselves  into  families.^  This  ten- 
dency, however,  was  more  marked  some  years  after 
Ezra,  because  of  the  increasing  social  importance 

*  Eph.  2  :  14-17.  '  Ezra  7  :  6,  llf. ;  Neh.  8  :  Iff. 

6  Gal.  3  :  23f.  »  1  Chron.  2  :  55. 

•Rom.  3  :  1,  2. 


32  What  Jesus  Taught 

of  scribes.  Their  authority  increased  for  the  fol- 
lowing reasons:  First,  Hebrew  had  become  a  dead 
language  in  Palestine,  since  Aramaic  was  the  ver- 
nacular of  the  people.  Hence  only  scholars  that 
could  read  Hebrew  had  direct  access  to  the  Law  of 
Moses  and  were  judged  competent  to  translate  and 
interpret.  Secondly,  the  great  value  placed  upon  the 
Law  as  Jehovah*s  written  will  for  Israel  gave  propor- 
tionate prestige  to  those  who  came  to  busy  them- 
selves with  the  Law  only.  The  Scribes  tended  to 
become  "  men  of  one  book,''  and  that  the  only  one 
worth  knowing  in  all  its  details.  Thirdly,  changes 
in  Jewish  history  required  the  interpretation  of  the 
Law  to  suit  new  and  unexpected  occasions.  Scribes 
were  the  only  ones  to  decide  what  was  legal.  Hence, 
two  kinds  of  law  arose,  namely,  legislative  law  and 
court  law  or  case  law.  This  meant  that  the  Law 
of  Moses  and  its  scribal  interpretation,  or  tradition, 
existed  side  by  side;  and  practically  tradition  in 
many  cases  nullified  the  Law  promulgated  by  Ezra 
and  Nehemiah.^ 

4.  The  Scribes  of  the  Pharisees 

In  the  struggle  with  Hellenism  the  purpose  of  the 
Scribes  was  laudable.  It  was  their  aim  to  keep 
Israel  separate  from  the  Gentile  world,  by  remind- 
ing Jews  of  the  Law  and  its  requirements.  Since 
they  defended  the  Law,  the  issue  of  the  Maccabean 
revolt  intensified  their  love  for  it.  They  studied 
it  with  joy.  It  became  the  more  sacred  because  so 
many  had  died  for  it.  It  was  symbol  of  patriotism 
as  well  as  of  religion.  They  spent  nights  as  well  as 
days  in  study  of  it.    They  copied  it  with  painstak- 

»Mark  7  :  6-13, 


Teaching  of  the  Scribes  33 

ing  care;  they  counted  its  words;  they  compared 
phrase  with  phrase,  finding  profound  significance  in 
every  variation;  they  noted  every  suggestion  that 
could  be  made  to  bear  on  external  conduct;  they 
composed  Psalms  in  praise  of  it.  "  0,  how  I  love 
thy  Law !  "  is  the  exultant  cry  of  a  pious  scribe ;  and 
another  deems  it  "  sweeter  than  honey  or  the  honey- 
comb." 

Such  enthusiasm  for  the  sacred  Scriptures,  com- 
bined with  respect  for  their  learning,  and  depen- 
dence on  them  for  judicial  decisions  in  almost  every 
act  of  daily  life,  gave  the  Scribes  great  authority 
over  the  people.  The  rabbis  of  Jesus'  day  were  the 
practical  arbiters  in  the  secular  and  religious  life  of 
the  masses.  In  spite  of  their  social  arrogance,  their 
greed  for  money,  their  casuistry,  their  love  of  honor, 
their  formalism  and  literalism,  their  authority  was 
accepted,  but  it  was  a  conventional  authority  be- 
cause of  their  association  with  a  nobler  authority, 
the  Law  of  Moses.  It  was  **  the  authority  of 
Scribes  "  who  knew  Scripture  texts  and  the  tradi- 
tions of  the  Fathers.  Scribal  study  of  the  Law  was 
a  misdirected  search.^^  But  the  thinking  of  the 
Scribes  was  not  cast  in  one  mold.  There  were  di- 
verse opinions  that  led  to  marked  practical  social 
cleavage.  Political  events  inevitably  occasioned 
other  currents  in  religious  thought  than  Scribism  on 
its  legal  and  ceremonial  side. 

On  the  reorganization  of  the  Jewish  community 
in  Jerusalem  after  the  exile  interest  centered  in  the 
temple.  The  priesthood  was  substituted  for  the  mon- 
archy. Around  it  gathered  feelings  of  patriotism. 
As  years  passed  the  high  priest  acquired  prestige 

"John  5  ;  39. 


34  What  Jesus  Taught 

and  power.  He  was  the  personal  symbol  of  national 
independent  existence.  But  the  office  of  high  priest 
was  often  held  by  Hellenizers,  who  were  political 
adventurers.  Early  in  the  second  century  before 
Christ  the  high-priestly  family  was  specially  corrupt. 
It  offended  the  moral  sense  of  the  people  and  alien- 
ated the  legalistic  Chasidim.  There  was  no  bright 
future  for  the  people  in  the  continuation  of  such 
a  rule.  The  supporters  of  the  existing  political 
situation  were  Scribes  lax  in  morals  and  liberal  in 
religion,  time-serving  aristocrats  and  opportunists, 
the  thoroughgoing  Sadducees  of  later  times  as  por- 
trayed in  the  New  Testament. 

Again,  there  were  those  whose  ideals  were  fash- 
ioned by  the  Prophets  and  by  the  devotional  Psalms 
rather  than  by  the  Law  and  its  ritualistic  interpret- 
ers. They  nourished  their  faith  by  contemplating  the 
righteous  character  of  Jehovah  and  the  certainty  of 
the  fulfilment  of  his  promises  to  punish  the  wicked. 
They  looked  for  a  better  future,  secured  not  by  con- 
formity to  priestly  ritual,  nor  by  political  opportun- 
ism, nor  by  any  civilization  however  cultured,  but 
by  direct  supernatural  intervention  of  Jehovah  him- 
self, or  mediated  through  a  vicegerent.  They  were 
pessimistic  about  the  "  present  age,'*  very  optimistic 
about  the  future.  They  earnestly  longed  for  "the 
day  "  when  Jehovah  would  burn  away  dross  like  fire 
and  eat  away  impurities  like  lye;  for  in  their  con- 
ception the  Day  of  Jehovah  would  be  great  and  ter- 
tible.^^  This  group  of  Scribes  may  be  called  Apoca- 
lyptists,  since  they  believed  that  the  kingdom  of 
God  would  be  established  by  direct  unveiling  of  his 
power  and  of  his  righteous  wrath  upon  the  ungodly. 

"Mai.  4  :   1.  5, 


Teaching  of  the  Scribes  35 

Maccabean  successes  apparently  justified  the 
loyalty  of  the  Chasidim  to  the  Law,  revived  national 
hope,  and  excited  the  imagination  of  the  Apocalyp- 
tists.  Their  writings  range  from  about  200  B.  C.  to 
100  A.  D.,  and  are  noteworthy  contributions  to  Jew- 
ish religious  thought.  They  represent  a  legalistic 
Judaism  of  a  popular  type.  They  are  patriotic  and 
therefore  nationalistic;  morally  earnest  and  there- 
fore individualistic;  confident  of  Jehovah's  right- 
eous government  of  the  world  and  therefore  sure 
of  the  final  triumph  of  the  righteous.  Inspired  by 
religious  and  patriotic  impulses,  they  wrote  to  en- 
courage their  persecuted  and  dispirited  country- 
men. These  writings  have  been  aptly  called  "  tracts 
for  hard  times."  Their  writers  were  influenced  by 
contact  with  the  wider  world  due  to  the  conquests 
of  Cyrus  and  Alexander.  They  consciously  or  uncon- 
sciously gathered  their  material  from  Old  Testament 
prophecy,  and  from  Babylonian  and  Persian  and 
Greek  sources,  and  fashioned  it  so  as  to  enforce  the 
beliefs:  (1)  in  a  fierce  conflict  between  good  and 
evil;  (2)  that  the  world  is  now  in  the  possession  of 
the  evil  power;  (3)  that  evil  will  ultimately  be  over- 
come by  a  cataclysmic  display  of  Jehovah's  power; 
(4)  in  an  intermediate  state  for  the  dead  where 
there  are  moral  distinctions;  (5)  in  resurrection 
of  the  dead  accompanied  by  the  final  judgment  on 
the  basis  of  character  fashioned  during  life  in  the 
flesh. 

These  beliefs,  however,  were  variously  coordi- 
nated and  there  was  quite  a  variety  of  views  upon 
details. 

In  sharp  contrast  with  the  Apocalyptists  were  the 
Zealots.    They  were  too  impatient  to  wait  for  an 


36  What  Jesus  Taught 

ultimate  good  in  some  unknown  future  which  God 
alone  will  bring.  They  were  thorough  nationalists, 
who  resented  foreign  political  domination  and  the 
opportunism  of  Sadducees  and  the  attitude  of  non- 
resistance  of  Pharisees  that  cared  little  for  political 
freedom,  provided  they  were  privileged  to  maintain 
their  religious  beliefs  and  ceremonies.  They  were 
eager  for  a  revolution,  if  necessary,  in  order  to  secure 
national  freedom.  To  them  civil  and  religious  lib- 
erty were  inseparable.  They  could  not  see  how  they 
could  serve  God  without  fear,  in  holiness  and  right- 
eousness before  him  all  their  days,  unless  they  were 
delivered  out  of  the  hands  of  their  enemies.^-  They 
were  intensely  patriotic  and  intensely  loyal  to  the 
Law  also.  Some  of  Jesus*  followers  came  from  this 
group,  and  were  eager  to  use  the  sword  to  secure 
their  purposes.  It  was  the  Zealots  who  precipitated 
the  war  with  Rome  which  culminated  in  the  destruc- 
tion of  Jerusalem  in  70  A.  D. 

An  extreme  current  of  thought  in  another  direc- 
tion is  illustrated  by  the  Essenes.  These  were  pos- 
sibly descendants  of  the  Chasidim  priests  who  fled 
to  the  desert  at  the  time  of  the  Maccabean  revolt.^^ 
They  protested  against  Hellenism  in  all  its  forms, 
and  emphasized  their  separateness  from  ceremonial 
defilement  by  elaborate  symbolic  washings  and  by 
wearing  a  peculiar  dress.  They  formed  themselves 
into  communities  somewhat  monastic  in  form.  They 
have  been  quite  fairly  described  as  "  the  mystics  of 
Judaism  with  a  dash  of  Persian  astrology  and  Greek 
philosophy  and  the  asceticism  of  some  of  the  other 
mystery-religions."  They  represent  ceremonial 
"  Phariseeism  in  the  superlative."  '* 

^  Cf.  Luke  1  :  74f.  "  1  Mace.  2  :  27.  >«  SchUrer. 


Teaching  of  the  Scribes  37 

Since  they  emphasized  the  simple,  non-combatant 
life,  they  had  no  sympathy  with  the  Zealots,  and 
they  were  not  excited  by  the  wars  and  rumors  of 
wars  of  certain  Apocalyptists.  Their  influence  on 
contemporary  life  was  their  protest  against  polit- 
ical turbulency  and  temple  ritual.  They  made  no 
positive  contribution  to  faith  and  practise. 

5.  Some  Teachings  of  the  Scribes  Illustrated 

It  is  necessary  to  state  only  a  few  of  the  doctrines 
of  the  Scribes  current  when  Jesus  became  a  public 
teacher,  in  order  to  contrast  his  conceptions  with  the 
rabbinic  theology. 

(1)  Doctrine  of  God 

The  attributes  of  God  most  emphasized  were  his 
unity  and  his  holiness,  unity  in  opposition  to  the 
polytheism  of  the  Gentiles,  and  holiness  in  opposi- 
tion to  contact  with  ceremonial  defilement.  The 
primitive  idea  of  holiness  as  separateness  displaced 
the  prophetic  idea  of  holiness  as  moral  purity.  He 
was  "  holy  "  in  the  sense  that  he  is  the  direct  an- 
tithesis to  the  world  and  all  that  it  contains.  He  was 
so  far  removed  from  man,  that  the  void  between  him 
and  the  earth  he  created  and  ruled  was  filled  with 
angels  and  demons  that  were  his  agents  for  accom- 
plishing his  purposes  of  good  and  evil.  He  was  so 
holy  that  it  was  a  sin  to  speak  his  name. 

This  doctrine  of  holiness  had  practical  evil  effects. 
The  priestly  statutes  requiring  purification  were  re- 
ligious, and  were  intended  to  educate  the  people  in 
moral  cleanliness.  That  is,  the  symbol  existed  not 
for  itself,  but  for  the  truth  symbolized;  but  it  is 
easy  to  confound  the  enactment  with  the  principle 


38  What  Jesus  Taught 

embodied  in  enactments,  to  identify  the  rite  with 
the  truth  declared  in  the  rite.  The  Jews  made 
this  blunder,  and  confused  the  sinful  with  the  levit- 
ically  unclean.  Since  ceremonial  purity  was  re- 
quired before  access  to  God  was  possible,  they  em- 
phasized the  external  act  rather  than  the  disposition 
of  mind  which  the  external  act  figured ;  and  as  God's 
holiness  put  him  far  away  from  sin,  it  was  fancied 
that  it  put  him  far  away  from  the  ceremonially  un- 
clean. Hence,  the  utmost  care  was  taken  to  prevent 
defilement,  and  each  hour  was  filled  with  dread  lest 
defilement  come  by  disease  or  by  contact  with  un- 
clean persons  and  things. 

While  emphasis  on  God*s  holiness  tended  to  put 
him  beyond  the  reach  of  man,  yet  the  remembrance 
of  Old  Testament  predictions  concerning  Israel's 
glory  and  Jehovah's  ultimate  purpose  to  punish 
wicked  Israelites  and  to  destroy  the  godless  heathen, 
and  also  the  true  religious  feeling  of  dependence  and 
need  of  divine  favor  saved  the  nation  from  philosoph- 
ical deism  and  practical  infidelity.  Man's  religious 
interests  demand  that  God  possess  other  attributes 
than  those  that  separate  him  from  the  sinful;  and 
devout  Jews  did  not  fail  to  note  the  Old  Testament 
passages  that  speak  of  grace  as  the  basis  of  the 
covenant  and  the  prophetic  assurances  that  Jehovah 
is  ever  ready  to  forgive  national  and  individual  sins. 
Pious  Jews  believed  that  God  specially  guided  his 
covenant  people;  '''*  that  he  exercises  general  provi- 
dence over  the  affairs  of  men,  so  as  to  exalt  or  de- 
base ; '«  and  that  he  is  kind  to  those  in  distress,'^ 
especially  to  those  who  fear  him.** 

"  Luke  1  :  51,  68-79  ;  2  :  32.  "  Luke  1  :  58. 

"Luke  1   :  .-il  o.3.  "Luke  1   :  50. 


Teaching  of  the  Scrihes  39 

(2)  Doctrine  of  the  Future 

The  Old  Testament  gives  a  variety  of  conceptions 
concerning  the  future  of  Israel  and  concerning  the 
mediator  of  expected  blessings.  National  hopes 
were  centered  in  a  prophet,  or  in  a  king,  or  in  a  royal 
priest,  or  in  a  suffering  servant,  or  in  one  like  unto 
a  son  of  man,  or  in  Jehovah  himself  who  "  shall 
come  suddenly  to  his  temple."  The  question  arose. 
What  will  be  the  character  of  the  future  that  has 
these  elements?  What  the  nature  of  the  Deliverer 
who  unites  in  himself  these  characteristics? 

The  Jewish  endeavor  to  answer  these  queries  led 
to  speculation  concerning  the  nature  and  duration 
of  the  kingdom,  and  the  time  and  manner  and  means 
of  its  establishment;  and  the  results  of  speculation 
were  as  varied  as  the  colors  of  a  kaleidoscope.  But 
it  came  to  pass,  that  that  combination  was  most 
cherished  which  reflected  the  popular  wish  for  the 
reestablishment  of  the  most  glorious  period  of  Is- 
rael's history,  just  as  a  child  holds  the  kaleidoscope 
longest  in  the  position  that  is  most  pleasing  to  the 
eye.  Hence,  the  prevalent  hope  was  for  a  dynasty 
of  David  that  should  reign  forever.  But  alongside 
of  this  expectation  was  the  belief,  not  so  widely  held, 
that  a  prophet  would  appear.  Some  identified  the 
Prophet  with  the  Messiah ;  ^^  the  great  majority 
thought  that  the  "Prophet"  and  the  "Messiah" 
were  titles  of  different  persons,  and  applied  the 
former  title  to  the  Forerunner,  and  reserved  the 
latter  for  him  who  should  be  kingly  mediator  of 
divine  judgment  and  salvation.  That  two  persons 
were  expected  is  put  beyond  doubt  by  the  disciples' 

»»Acts  3  :  22. 


40  What  Jesus  Taught 

question,  "  Why  say  the  scribes  that  Elijah  must 
first  come?  '*  Jesus  answered :  The  scribes  are  right; 
Elijah  indeed  comes  first,  and  restores  all  things.^** 

This  restoration  was  deemed  necessary,  because 
of  the  disorders  which  were  expected  to  precede  th^ 
coming  of  the  Messiah.  The  thought  that  happiness 
must  follow  pain  as  of  a  woman  in  travail  is  ex- 
pressed by  Hosea;  and  probably  Hosea  suggested 
to  the  rabbis  the  notion  of  the  travail  of  the  Mes- 
siah. The  writers  of  the  Sibylline  Oracles,^^  Second 
Maccabees,"  Fourth  Ezra,^^  Book  of  Jubilees,  and 
Apocalypse  of  Baruch  ^^  seem  to  vie  with  each  other 
in  depicting  the  agonizing  terrors  preceding  the 
brighter  day.  Nature  will  cease  to  act  normally,  for 
sun  and  moon  will  exchange  places  in  times  of  shin- 
ing, troops  of  men  and  horses  will  march  in  the 
clouds,  and  famine,  war,  and  earthquake  will  devas- 
tate the  earth.  There  will  be  suspension  of  moral 
law  also,  for  there  will  be  hate  in  the  family,  an- 
archy in  the  state,  and  decay  in  religion. 

While  it  was  believed  that  such  confusion  must 
give  birth  to  the  Messiah,  yet  it  seemed  impossible 
for  him  to  come  until  order  had  been  restored. 
Hence,  arose  the  belief  in  the  coming  of  Elijah  to 
**  turn  the  heart  of  the  fathers  to  the  children  and 
the  heart  of  the  children  to  their  fathers." 

But  the  advent  of  the  Messiah  was  not  the  cen- 
tral idea  in  Israelis  hope.  He  was  valued  only  as 
Jehovah's  agent  to  usher  in  the  "  good  time  com- 
ing " ;  for  God  himself  must  be  king  of  Israel.  The 
writer  of  the  Psalter  of  Solomon  boasts :  ^^ 

2«Mark  0  :   llf.  23  r,  ..   ^.-[i^.  0  ;   18-2^;  9  :   1-12;  13  :   20-31. 

"  3  :   795-807  ;  ^4  70  ;  2-8. 

"5:2,  3.  2B17   .    1^  3. 


Teaching  of  the  Scribes  41 

Lord,  thou  alone  art  our  king  forever  and  ever.  .  .  We  hope 
in  God  our  Saviour,  because  the  power  of  our  God  is  with 
mercy  forever. 

So  that  the  phrase  ''  kingdom  of  God  "  sums  up  all 
the  expectations  of  Israel.  The  phrase  is  found  in 
the  Sibylline  Oracles,  Psalter  of  Solomon,  Tobit, 
Song  of  the  Three  Children,  Wisdom  of  Solomon, 
and  Assumption  of  Moses,  and  it  means  such  a  rule 
of  God  over  Israel  as  will  bring  the  gentiles  into 
subjection  to  his  authority.  It  is  so  understood  in 
the  Psalter  of  Solomon,^^  *'  And  the  kingdom  of  our 
God  is  over  the  heathen  in  judgment  forever  " ;  and 
the  Book  of  Enoch  "  represents  Jehovah  as  coming 
in  person  to  judge  the  Jews  and  the  nations.  The 
Assumption  of  Moses  does  not  mention  the  Messiah, 
but  graphically  portrays  Jehovah  coming  in  wrath 
to  punish  the  nations  and  to  exalt  Israel.  The  pre- 
vailing belief,  however,  was  that  the  Messiah  would 
be  the  one  to  execute  vengeance  on  the  wicked,  and 
thus  be  God*s  instrument  in  establishing  the  king- 
dom. The  Psalter  of  Solomon  ^s  regards  the  reign 
of  God  and  the  reign  of  a  Davidic  king  equivalent 
ideas.  According  to  the  general  view,  then,  the 
judgment  of  Jehovah  and  the  advent  of  the  Messiah 
are  synchronous  events,  i.  e.,  the  judgment  inaugu- 
rates the  Messianic  reign. 

(3)  Religious  Life 

Since  doctrine  and  life  are  indissolubly  connected, 
the  shema,  the  Jewish  confession  of  faith,  not  only 
gives  the  fundamental  beliefs  of  the  people,  but  also 
reflects  their  religious  life.  That  this  confession 
must  have  taken  deep  root  in  popular  thought  may 

2«17  :  4.  =*^Cap.  90.  2^17  ;   1.51. 

D 


42  What  Jesus  Taught 

be  inferred  from  the  fact  that  it  was  recited  twice 
each  day  by  every  adult  male  Israelite.  It  consists 
of  the  passages  Deuteronomy  6  :  4-9 ;  11  :  13-21 ; 
and  Numbers  15  :  37-41.  The  creed  may  be  briefly 
paraphrased  as  follows :  a.  The  God  of  Israel  is  one 
who  redeemed  the  nation  from  bondage,  and  who 
therefore  requires  its  undivided  love  and  demands 
constant  meditation  upon  his  commandments,  b. 
Love  for  the  one  God,  obedience  to  him,  and  faith- 
fulness in  teaching  his  precepts  condition  national 
prosperity,  c.  The  commandments  of  Jehovah,  the 
redeeming  God,  must  be  held  in  memory  by  aid  of 
certain  mementoes. 

Inevitably  such  a  creed  made  the  written  Law 
the  spring  of  all  religious  activity.  In  conduct 
little  depended  on  the  motive,  but  much  on  the 
legality  of  an  act.  In  Pharisaic  Judaism  free  play  of 
personality  in  morals  and  worship  had  no  place. 

Externality  in  worship  is  a  vice  inherent  in  human 
nature,  illustrated  in  preexilic  Hebraism  in  the  act 
of  sacrifice,  the  most  significant  act  of  worship 
demanded  by  the  Old  Testament,  and  in  postexilic 
Judaism  by  making  the  Law  the  touchstone  by  which 
men  knew  they  were  honoring  God.  As  soon  as 
the  relation  between  God  and  Israel  was  conceived 
to  be  a  legal  relation,  that  is,  a  relation  determined 
by  law,  there  arose  the  danger  of  obeying  the  letter 
rather  than  the  spirit.  The  danger  became  an  ac- 
tuality, for  in  practise  every  act  was  done  accord- 
ing to  an  express  statute.  To  know  how  devoid  of 
piety  was  legal  Judaism  we  need  but  recall  the  fact 
that  the  scribes  have  given  us  no  exposition  of  the 
Ten  Commandments.  They  bent  their  energies  to 
decide  what  medicines  might  be  legally  taken  on  Sab- 


Teaching  of  the  Scribes  43 

bath  days,  what  constituted  a  Sabbath  day's  jour- 
ney, how  heavy  burdens  might  be  carried  on  holy 
days,  and  other  such  trifling  matters.  Their  prayers 
were  not  the  outbursts  of  a  heart  craving  com- 
munion with  God,  but  were  fixed  formulas,  and  these 
were  said  at  stated  times  and  in  well-defined  ways. 
There  can  be  no  vital  piety  when  laws  regulate  the 
matter,  the  manner,  and  the  times  of  prayer. 

But  it  is  shallow  to  suppose  that  the  Old  Testa- 
ment revelation  occasioned  Pharisaism  only.  On 
the  contrary,  such  character  as  was  revealed  in 
Zechariah,  Simeon,  Joseph,  Nathanael,  Elizabeth, 
Anna,  and  Mary  was  the  direct  fruit  of  the  Law  and 
the  Prophets.  In  Pharisaism  itself  we  find  Nico- 
demus,  an  earnest  inquirer  after  truth ;  Gamaliel,  a 
tolerant  interpreter  of  human  actions ;  Saul  of  Tar- 
sus hungering  and  thirsting  after  righteousness. 
The  Gospels  tell  of  one  young  man  of  wealth  and 
social  position,  who  won  the  love  of  Jesus  because  of 
his  exemplary  moral  worth  and  because  of  his  ear- 
nest quest  after  eternal  life ;  ^^  and  they  disclose  an- 
other who  had  read  the  prophets  to  such  good  pur- 
pose, that  he  anticipated  Christ  in  ranking  love  to 
God  and  man  superior  to  the  current  Pharisaic  no- 
tion of  righteousness  by  works.^^ 

This  rapid  survey  of  Jewish  theology  shows  that, 
while  Jesus  had  much  to  antagonize  him,  enough 
indeed  to  compass  his  death,  he  also  had  much  to 
encourage,  for  there  were  devout  ones  waiting  for 
the  consolation  of  Israel,  and  burdened  ones  ready 
to  respond  to  One  who  had  the  grace  and  the  power 
to  say,  "  Come  to  me,  all  ye  that  labor  and  are  heavy 
laden,  and  I  will  give  you  rest." 

=»Mark  10  :  17-22.  3«  Luke  10  :  25-28. 


IV 
TEACHING  OF  JOHN  THE  BAPTIST 

1.  Political  Background 

The  rivalry  of  Mithridates,  king  of  Pontus,  with 
Rome  for  control  in  Asia  Minor  occasioned  a  pro- 
longed war  which  ended  in  the  victory  by  Pompey, 
who  in  64  B.  C.  made  Pontus  a  Roman  province. 
He  then  invaded  Syria  and  within  a  very  brief  time 
added  it  to  the  number  of  Roman  provinces.  Rival- 
ries of  Hyrcanus  and  Aristobulus  for  rule  in  Jeru- 
salem occasioned  Pompey^s  capture  of  that  city  in 
63  B.  C.  He  made  Hyrcanus  high  priest  with  the 
title  of  ethnarch,  not  king;  limited  his  territory  to 
Judea;  demolished  the  strongholds  and  walls  of  Je- 
rusalem; prescribed  an  annual  tribute  to  be  paid 
into  the  Roman  treasury;  and  carried  Aristobulus 
and  his  sons  and  thousands  of  other  Jews  captive  to 
the  imperial  city.  Palestine  was  annexed  to  the 
province  of  Syria.  Hyrcanus,  the  high  priest  ap- 
pointed by  Pompey,  was  a  tool  of  Antipater,  a  crafty 
Idumean  officer.  Factional  strifes  broke  out  after 
Pompey's  departure  from  Judea.  During  the  rapid 
change  of  events,  Herod,  son  of  Antipater,  fled  to 
Rome  and  was  eventually,  in  41  B.  C,  appointed 
by  Antony  king  of  Judea.  Herod  had  the  title  of 
king,  but  no  kingdom.  Returning  to  Palestine 
he  raised  an  army  and  began  the  war  that  issued 
in  the  second  Roman  capture  of  Jerusalem  which, 
in  37  B.  C,  gave  the  Idumean  the  throne  of  David. 
44 


Teaching  of  John  the  Baptist  45 

Herod  the  Great,  hated  by  the  people,  was  now 
their  king. 

The  permanent  policy  of  the  Herods  was  stedfast 
loyalty  to  the  Roman  power,  not  to  individual  Roman 
generals.  Hence,  from  the  days  of  Antipater  and 
Pompey  until  the  days  of  Agrippa  II  in  100  A.  D., 
a  Herod  was  ruling  in  the  East  almost  continuously. 
Whatever  generals  were  supreme,  whether  Pompey, 
or  Csesar,  or  Antony,  or  Octavian,  or  Augustus,  the 
Herods  were  loyal.  Herod  ruled  from  37-4  B.  C. 
He  extended  the  territory.  Nominally  Judea  was  in- 
dependent. Their  ruler  had  the  title  king.  He  was 
an  ally  of  Rome,  not  a  subject.  The  Jews  had  a 
large  measure  of  self-government.  Herod  acted  as 
a  buffer  between  the  people  and  unprincipled  Roman 
governors  of  Syria.  Jerusalem  had  not  in  its  his- 
tory such  peace  and  prosperity  and  prestige  as  under 
Herod.  It  is  not  a  misnomer  to  call  him  Herod  the 
Great.  Nevertheless,  he  impersonated  all  that  was 
offensive  to  patriotic  and  morally  respectable  Jews. 

At  his  death  in  4  B.  C.  Herod  willed  Judea  to 
Archelaus  (4  B.  C.-6  A.  D.),  with  title  of  king;  to 
Philip,  the  districts  northeast  of  Galilee,  with  title 
of  tetrarch  (4  B.  C.-34  A.  D.)  ;  to  Antipas,  Galilee 
and  Perea,  with  the  title  of  tetrarch  (4  B.  C.-37 
A.  D.). 

2.  Contemporary  Situation 

The  tragic  position  of  the  Jewish  people  just  pre- 
ceding the  birth  of  John  the  Baptist  may  be  visual- 
ized more  distinctly,  if  some  contemporary  events  in 
the  year  Jerusalem  was  captured  by  Pompey  be 
kept  in  mind.  In  63  B.  C.,  the  future  Csesar  Augus- 
tus was  bom,  Catiline  conspired  against  the  Roman 


46  What  Jesus  Taught 

government,  Cicero  was  elected  consul,  and  Julius 
Caesar  was  made  Pontifex  Maximus, 

The  Roman  Republic  was  in  its  death-struggles; 
the  Empire  was  suffering  its  birth-pangs.  The  prov- 
inces and  so-called  allied  kings  were  drained  of  men 
and  money  to  gratify  the  ambitions  of  rival  poli- 
ticians. Judea  was  caught  in  this  maelstrom  of 
world-wide  turbulence  and  revolution.  It  was  not 
very  difficult  for  any  one  that  promised  a  better 
future  to  secure  a  following.  Conditions  could  not 
be  much  worse;  they  might  be  better.  Many  were 
eager  to  take  the  risk,  especially  if  the  venture  might 
end  in  release  from  Rome. 

3.  Expectation  of  a  Prophet 

To  many  the  destruction  of  Jerusalem  in  586  B.  C, 
and  the  capture  of  Jerusalem  by  Pompey  in  63  B.  C. 
seemed  to  prove  that  neither  the  king  nor  the  priest 
was  God's  Messianic  agent  in  national  salvation. 
They  read  their  history  afresh  and  discovered  the 
value  of  the  old  prophets  as  guides  in  national  life. 
It  seemed  to  them  that  the  most  evident  proof  of 
God's  anger  with  Israel  was  the  cessation  of 
prophecy. 

And  there  was  great  tribulation  in  Israel,  such  as  was  not 
since  the  time  that  no  prophet  appeared  unto  them/ 

They  were  sure  too  that  God  had  not  abandoned 
his  people  but  that  a  prophet  would  succeed  the 
priestly  rule. 

The  Jews  and  the  priests  nvere  well  pleased  that  Simon 
should  be  their  leader  and  high  priest  for  ever,  until  there 
should  arise  a  faithful  prophet." 

1 1  Mace.  9  :  27.  ^  1  Mace.  14  :  41. 


Teaching  of  John  the  Baptist  47 

In  the  future,  prophetic  counsel  will  again  guide 
them  in  national  crises. 

And  they  pulled  down  the  altar,  and  laid  up  the  stones  in 
the  mountain  of  the  house  in  a  convenient  place,  until  there 
should  come  a  prophet  to  give  an  answer  concerning  them.' 

The  hope  of  a  prophet  had  justification  in  the  Law,* 
and  was  evidently  the  expectation  of  the  Samar- 
itans,^ although  it  was  not  confined  to  them.^ 

4.  Reasons  for  Public  Interest  in  John's  Ministry 

It  is  easy  to  get  a  false  perspective  in  picturing 
John's  activity,  for  it  is  overlooked  that  the  account 
of  his  ministry  condenses  at  least  a  year's  work 
into  a  few  verses.  The  words,  "  And  there  went  out 
unto  him  all  the  country  of  Judea,  and  all  they  of 
Jerusalem,'*  sum  up  the  results  of  months  touring 
in  the  valley  of  the  Jordan,  rather  than  describe 
throngs  that  crowded  him  daily.  During  a  long 
ministry,  people  came  singly  and  in  groups,  some 
few  in  number,  some  larger;  but  in  the  aggregate 
they  may  be  described  as  multitudes.''  Neverthe- 
less, the  question  arises.  Why  were  any  of  the  Jews 
interested  in  John  especially?  Recall  the  expecta- 
tion of  a  prophet  and  the  popular  discontent  under 
Roman  rule.  The  moment  John  appeared  with  his 
hairy  mantle  and  leathern  girdle,  he  claimed  to  be 
a  prophet,  by  putting  on  the  prophetic  dress.«  His 
manner  of  life  in  the  wilderness  and  his  fiery,  ve- 
hement speech  reminded  them  of  the  great  reformer 
Elijah.    Then,  too,  his  message,  "  Repent,  for  the 

3  1  Mace.  4  :  46.  « John  6  :  14  ;  Acts  .3  :  22. 

*  Deut.  18  :  15-18.  ^  Luke  3  :  7. 

6  John  4  :  2.5.  « 2  Kings  1:8;  Zech.  13  :  4. 


48  What  Jesus  Taught 

kingdom  of  heaven  is  at  hand,"  at  once  found  re- 
sponse in  all  who  "  were  looking  for  the  redemption 
of  Jerusalem/'  No  wonder  there  was  a  great  social 
ferment,  and  inhabitants  from  many  villages  in 
Judea  and  Galilee  sought  him  on  the  banks  of  the 
Jordan.,  No  wonder  priestly  officials  from  Jeru- 
salem became  uneasy,  and  asked :  ® 

Who  art  thou?  Art  thou  Elijah?  Art  thou  the  prophet? 
Art  thou  the  Christ? 

5.  Moral  Quality  of  John's  Message 

The  ethical  character  of  John's  message  suggested 
to  the  morally  earnest  the  prophetic  function.  He 
came  "  in  the  way  of  righteousness.*'  His  mission 
was  that  of  Micah : 

I  am  full  of  power  by  the  Spirit  of  Jehovah,  and  of  judg- 
ment and  of  might,  to  declare  unto  Jacob  his  transgression, 
and  to  Israel  his  sin. 

All  about  him  were  immorality  and  irreligion.  If 
he  visited  the  temple,  he  found  priests  greedy  for 
gain  and  formalistic  in  worship;  if  he  went  to  the 
synagogue,  he  found  scribes  quarreling  about  inter- 
pretations of  the  sacred  book,  and  creating  arti- 
ficial consciences  by  making  socially  harmless  con- 
duct sinful ;  if  he  walked  through  the  towns,  he  saw 
soldiers  ruffianly  plundering  and  blackmailing;  if 
he  passed  a  custom  house,  he  beheld  extortion  and 
forgery ;  if  he  mingled  with  the  crowds,  he  saw  those 
that  had  more  than  enough  look  with  indifference 
upon  the  starving  and  the  insufficiently  clothed ;  if  he 
heard  of  news  from  the  royal  court,  it  was  of  drunk- 
enness and  incest  and  adultery ;  if  he  sought  solitude 

"John  I   :   U)-22, 


Teaching  of  John  the  Baptist  49 

in  the  wilderness,  he  met  Essenes,  despairing  of 
righteousness.  In  this  moral  desert  he  was  not 
alone,  for  God  was  with  him.  His  voice  he  heard — a 
voice  calling  to  repentance.  He  rebuked  iniquity  in 
all,  from  the  despised  publican  to  the  flattered  king ; 
he  denounced  Pharisaic  self-complacency  and  un- 
ethical standards.  John  knew  himself  to  be  in  the 
line  of  succession  of  the  prophets  of  old  and  in 
harmony  with  those  rabbis  that  taught  that  repen- 
tance must  precede  the  coming  of  God*s  kingdom. 
Jesus  pronounced  him  a  prophetic  messenger  with- 
out a  rival. 

6.  Apocalyptic  Quality  of  John's  Message 

Almost  certainly  the  announcement  of  the  king- 
dom's nearness  had  greater  attractive  power  than 
the  demand  for  repentance.  Just  because  the  phrase 
kingdom  of  God  conveyed  varying  meanings  to  dif- 
ferent groups,  its  approach  brought  gladness  to  all, 
for  each  interpreted  it  to  be  the  realization  of  his 
own  hope.  It  contained  the  good  news  of  a  social 
state  in  which  there  will  be  no  ills  arising  from  ir- 
religion,  immorality,  or  natural  phenomena.  In  this 
coming  kingdom  political  and  moral  good  were  con- 
joined, but  not  in  the  same  manner  in  the  minds 
of  all.  Some  thought  more  of  political  emancipation 
and  regarded  it  as  an  end  in  itself;  others  dwelt 
largely  on  the  moral  purity  that  would  result  from 
civil  freedom.  "  Salvation  from  our  enemies,  and 
from  the  hand  of  all  that  hate  us  "  may  be  taken  as 
the  rallying  cry  of  the  former ;  "  rescued  from  the 
hands  of  our  enemies,  to  serve  him  without  fear, 
in  holiness  and  righteousness  before  him  all  our 
days,"  as  the  watchword  of  the  latter. 


50  What  Jesus  Taught 

No  doubt,  the  more  devout  expected  salvation  in 
the  remission  of  their  sins,  both  national  and  indi- 
vidual, but  the  vast  majority  emphasized  the  po- 
litical aspect  of  the  expected  deliverance,  and  John's 
proclamation  aroused  interest  and  attention.  Espe- 
cially was  this  true  of  Pharisaic  officials  and  teach- 
ers who  prided  themselves  on  national  separation 
from  Gentiles.  They  believed  in  the  narrow  par- 
ticularistic view  of  the  kingdom  that  limited  it  to 
the  descendants  of  Abraham.  Even  relatively  teach- 
able Jews,  who  followed  John  closely  as  disciples, 
held  this  opinion.  Peter  after  the  death  of  Jesus 
limited  the  Spirit's  activity  to  Jews,  for  "  all  that 
are  afar  off  "  mentioned  in  Acts  2  :  39  are  evidently 
children  of  Abraham  scattered  far  from  Jerusalem 
geographically  and  not  Gentiles  far  from  the  moral 
standards  of  Judaism.^*'  But  the  great  majority  saw 
no  moral  significance  in  John's  baptism,  and  so  vir- 
tually repudiated  his  doctrine  of  repentance.  He 
denied  the  national  character  of  the  coming  king- 
dom, and  taught  its  individualistic  or  moral  char- 
acter. Its  members  must  have  Abraham's  faith,  not 
Abraham's  blood.  They  must  be  penitents  whose 
sins  have  been  forgiven  and  abandoned.^^ 

John  did  not  preach  a  revolution,  either  social  or 
political.  He  did  not  announce  an  equality  of  states 
or  of  persons.  He  demanded  that  each  class  should 
abandon  its  prevailing  sins.  The  extortionate  must 
abandon  avaricious  oppression ;  soldiers  must  cease 
intimidation  and  blackmail;  those  that  possessed 
something  must  give  to  those  that  possessed  noth- 
ing.^2  gy  concrete  example,  the  new  prophet  en- 
forced the  general  principle  that  love  for  others 

«>Cf.  Acts  10  :  1.  "Mark  1  :  4.  "Luke  P.  :   10-14. 


Teaching  of  John  the  Baptist  51 

will  put  an  end  to  poverty,  oppression,  brutality, 
and  all  other  social  disorders. 

The  motive  for  repentance  is  a  certainty  of  judg- 
ment which  is  as  near  as  though  a  woodsman  were 
measuring  his  blow  to  strike,  or  had  laid  his  ax  at 
the  root  of  a  tree  marked  for  destruction  while  he 
makes  further  inspection  of  the  orchard  before  re- 
turning to  take  up  the  ax  to  cut  down  the  doomed 
tree.'^  The  judgment  comes  upon  Israelites  as  well 
as  Gentiles,  since  it  is  morally  discriminating.  In 
this  John  proclaims  nothing  essentially  new.  His 
view  is  that  of  the  Old  Testament  prophets  and 
the  morally  discerning  rabbis  of  his  own  time.  The 
absolutely  new  element  in  his  proclamation  was  the 
authoritative  announcement  of  the  nearness  of  the 
judgment.  However,  the  Aramaic  word  for  "  near  " 
used  by  him  may  have  the  Hebraic  significance  of 
certainty  rather  than  proximity.  It  is  more  im- 
portant for  morals  that  one  be  assured  of  inevitable- 
ness  of  consequence  of  conduct,  than  that  conse- 
quences be  immediate. 

Probably  new  also  is  the  union  of  the  Messianic 
idea  with  the  punitive  wrath  of  Jehovah.  In  the 
Old  Testament  the  Messiah  administers  laws  within 
the  kingdom  after  it  has  been  established  by  Jeho- 
vah. He  is  not  represented  as  inaugurating  the 
kingdom  by  judicial  decision.  But  this  is  what 
John  declares  the  Coming  One  will  do.  He  will 
purge  Israel  by  consuming  the  wicked  with  a  bap- 
tism of  fire.^*  The  Jewish  nation,  his  threshing- 
floor,  will  be  cleansed  by  thorough  sifting.  The  un- 
repentant will  be  destroyed,  and  the  repentant  will 
be  gathered  into  his  kingdom.^^    Whether  the  puni- 

"  Matt.  3  :  10.  "  Matt.  3  :  11.         ^^  Matt.  3  :  12 ;  Luke  3  :  17. 


52  What  Jesus  Taught 

tive  wrath  of  the  Messiah  is  an  original  idea  with 
John  depends  on  the  date  of  the  parts  of  the  Book 
of  Enoch  that  contain  the  same  conceptions;  for 
example : 

He  caused  the  sinners  and  those  who  have  led  the  world 
astray  to  pass  away  and  be  destroyed  from  off  the  face  of  the 
earth.".  .  .  And  the  word  of  his  mouth  slew  all  the  sinners, 
and  all  unrighteous  were  destroyed  before  his  face." 

Another  relatively  new  note  in  John's  preaching 
is  the  conception  of  the  Holy  Spirit  as  the  in- 
strument with  which,  or  the  sphere  in  which,  the 
Coming  One  works.  In  the  prophecy  of  Joel,  the 
pouring  out  of  the  Spirit  is  the  work  of  Jehovah 
himself  and  is  associated  with  the  coming  of  the 
great  and  terrible  day.^^  The  use  of  the  word  spirit 
as  a  possession  of  Jehovah,  for  example,  "  the  spirit 
of  Jehovah,*'  rather  than  the  use  of  the  unqualified 
proper  name  "Jehovah,"  is  due  to  the  increasing 
tendency  to  exalt  him  above  the  world,  and  to  think 
of  him  as  acting  in  the  world  mediately  rather  than 
immediately.  It  is  the  Jewish  way  of  expressing  the 
two  facts  of  transcendence  and  immanence.  The 
phrase  "  Spirit  of  Jehovah  "  pictures  God  as  actively 
at  work  in  the  material  world  and  in  history.  Hence, 
every  person  signally  efficient  in  any  work  whatso- 
ever is  said  to  be  "  filled  with  the  Spirit."  Accord- 
ingly, the  Messianic  descendant  of  Jesse  is  equipped 
for  service  by  "  the  Spirit  of  Jehovah."  ^®  That  is, 
God  is  to  work  in  and  through  him.  It  is  but  an 
extension  of  this  conception  for  John  to  describe 
the  Coming  One  as  having  such  unique  power  as  to 

w  Enoch  09  :  27.  "  Joel  2  :  28-32. 

"Enoch  62  :  2.  "» Isa.  11   :  2f. 


Teaching  of  John  the  Baptist  53 

be  the  source  of  the  Spirit's  activities,  rather  than 
its  object.  It  is  in  effect  to  exalt  the  Messianic 
messenger. 

For  it  conceives  the  Coming  One  as  immediately 
at  work  in  Israel's  history  as  though  it  were  Jehovah 
himself.  He  will  effect  in  reality  what  John  does 
only  ceremonially  and  symbolically.  The  Baptizer 
with  water  can  only  demand  repentance  and  em- 
phasize necessity  by  thorough  washing  by  immer- 
sion, and  the  one  baptized  signifies  his  penitence  and 
his  need  of  cleansing  by  submitting  to  the  rite,  and 
thus  shows  himself  ready  for  the  kingdom's  coming. 
The  Baptizer  with  the  Holy  Spirit  actually  accom- 
plishes within  the  kingdom  what  the  penitent  de- 
sires. Sins  are  removed,  and  righteousness  actually 
received.  Joel's  prediction  concerned  the  extension 
of  the  prophetic  gift  within  Israel.  He  looked  for- 
ward to  the  time  when  as  a  result  of  Jehovah's  abun- 
dant activity  in  Israel  not  only  a  class  known  as 
prophets  would  be  the  recipients  of  revelation,  but 
all  citizens  of  the  commonwealth,  young  and  old, 
bond  and  free.  Such  a  moral  revolution  is  analogous 
to  such  disturbances  in  nature  as  excite  awe  and 
dread.  John  intimates  nothing  of  this;  but  his 
teaching  concerning  the  function  of  the  Coming  One 
in  granting  the  Holy  Spirit  and  the  work  of  Jesus 
was  so  manifestly  directed  to  the  realization  of 
Joel's  prophecy,  that  a  disciple  of  both  John  and 
Jesus  saw  in  the  happenings  of  the  Day  of  Pentecost 
a  fulfilment  of  the  outlook  of  both  Joel  and  John. 
Through  the  One  whom  John  announced  as  near, 
Israelites  of  both  sexes  and  without  distinction  of 
class  at  once  knew  that  Jehovah  had  forgiven  sins 
and  worked  in  them  the  power  to  work  righteous- 


54  What  Jesus  Taught 

ness.    As  giver  of  the  Holy  Spirit  Jesus  the  Naza- 
rene  was  attested  to  be  the  exalted  Messiah.^^ 

7.  Teaching  of  John  According  to  John's  Gospel 

The  new  prophet  that  had  so  suddenly  announced 
himself  had  occasion  to  deny  that  he  was  either  the 
Messiah,  or  Elijah  returned  to  earth,  or  the  nameless 
prophet  expected  by  many,^^  but  a  voice  calling  his 
countryman  to  repentance  and  thus  to  prepare  for 
the  reign  of  God."  He  was  simply  the  bridegroom's 
friend  whose  privilege  and  joy  it  was  to  woo  the  Jew- 
ish people  to  become  the  bride  of  the  Coming  One.^^ 
The  bridegroom  will  soon  arrive.  His  own  ministry 
of  baptism  is  evidence  of  his  near  approach  and  of 
his  own  desire  to  have  the  nation  purify  themselves 
to  meet  him.^* 

John's  testimony  to  the  person  of  the  Messiah  is 
more  explicit  than  in  the  Synoptic  Gospels,  but  in 
no.  way  out  of  harmony  with  his  declarations  there. 
Nevertheless  there  is  the  possibility  that  the  writer 
is  unconsciously  retro jecting  some  of  his  own  convic- 
tions acquired  later  into  the  preaching  of  the  Fore- 
runner. Every  statement  of  John  the  Baptist,  how- 
ever, has  its  notes  in  earlier  Jewish  literature,  even 
if  the  ideas  expressed  were  not  generally  current  in 
his  own  day.  To  some  of  his  own  immediate  follow- 
ers, he  pointed  out  the  recently  baptized  Jesus  as  one 
having  a  unique  relation  to  God,  especially  desig- 
nated for  an  appointed  work.^**  In  harmony  with 
his  conviction  of  the  sinfulness  of  the  nation  and 
the  mission  of  the  Messiah  to  remove  it  and  his 


»>  Acts  2  :  33.  ^  John  3 

=iJobn  1  :  19-21.  -"'John  1 

«John  1  :  23.  ^^sjohn  1 


20. 

27-33. 

34. 


Teaching  of  John  the  Baptist  55 

fate  in  doing  so,  he  declares  that  Jesus  will  share 
the  lot  of  the  suffering  Servant  of  Isaiah,  who  is  as 
a  lamb  bruised  for  IsraeFs  iniquity.  The  suffering 
will  result  in  removal  of  sin.=^  He  is  qualified  by 
the  equipment  of  the  Holy  Spirit  to  grant  to  peni- 
tents the  same  glad  privileges  of  the  Spirit's  cleans- 
ing power.2^  The  Messiah  whom  John  introduced 
is  so  superior  to  himself,  and  so  essential  for  the 
accomplishment  of  God's  purpose  that  he  conceives 
him  to  have  been  preterrestrial  in  existence.^® 

John's  conviction  that  he  himself  was  a  prophet 
announcing  the  nearness  of  the  kingdom  of  God  and 
the  conditions  of  entrance  is  attested  by  his  state- 
ment that  his  knowledge  of  the  person  and  work  of 
the  Messiah  had  been  given  him  by  revelation.^^ 

»John  1  :  29. 
2TJohn  1  :  33. 
28  John  1  :  15. 
»John  1  :  33. 


PART  II 

TEACfflNG  OF  JESUS  ACCORDING  TO 
THE  SYNOPTIC  GOSPELS 


WHAT  JESUS  TAUGHT  CONCERNING 
THE  KING 

1.  The  Interpreter's  Problem  and  Method 

Neither  John  nor  Jesus  defined  the  phrase  "the 
kingdom  of  God."  They  used  it  as  an  instrument 
for  teaching,  but  they  did  not  regard  it  in  the  same 
way.  Certainly  an  average  Jew  did  not  have  an 
early  Christian's  conception,^ 

For  the  kingdom  of  God  is  not  eating  and  drinking,  but 
righteousness  and  peace  and  joy  in  the  Holy  Spirit. 

The  question  is,  What  did  Jesus  mean  when  he  used 
the  term? 

Two  methods  of  approach  to  the  problem  are  pos- 
sible: First,  collect  all  the  passages  in  which  the 
expression  occurs ;  group  the  passages,  according  to 
their  teaching  concerning  the  beginning,  duration, 
nature  of  the  kingdom;  then  formulate  a  compre- 
hensive statement  that  will  include  all  the  facts. 
Secondly,  break  up  the  complex  concept  kingdom 
into  its  component  ideas,  namely,  king,  subjects, 
laws,  history ;  ascertain  what  Jesus  taught  concern- 
ing each  of  these  separately;  tabulate  the  results, 
and  state  in  as  brief  a  way  as  possible  a  definition 
of  a  kingdom  that  has  the  qualities  ascribed  to  its 
king,  to  its  subjects,  and  to  its  method  of  administra- 
tion. 

iRom.  14  :   17. 

59 


60 What  Jesus  Taught 

2.  The  Task  of  Jesus 

Jesus,  like  John  the  Baptist,  heralded  the  near  ap- 
proach of  the  kingdom  of  God,  and  demanded  re- 
pentance as  the  condition  of  entrance.  The  mes- 
sage was  a  gospel,  or  good  news,  because  it  was  the 
announcement  that  the  *'  good  time  coming,"  pre- 
dicted by  prophets  and  expected  by  the  people, 
was  near  at  hand.  The  long  period  of  the  prep- 
aration of  the  world  and  of  the  Jewish  people  was 
about  to  close;  the  Messianic  time  was  about  to  be 
established  in  the  reign  of  God. 

But  Jesus  faced  two  problems  that  did  not  present 
themselves  to  John,  namely,  the  seeming  falsity  of 
John's  message,  and  the  necessity  of  interpreting 
the  idea  of  the  kingdom  in  such  way  as  not  to  com- 
promise himself,  nor  alienate  his  followers. 

(1)  Apparent  Falsity  of  John's  Prediction 

John  had  heralded  a  Messiah  who  would  winnow 
the  chaff  from  the  wheat;  who  would  execute  judg- 
ment upon  the  wicked.  But  the  facts  were  against 
the  fulfilment  of  his  expectations.  He  himself,  the 
herald  of  God's  punitive  wrath,  was  imprisoned. 
Adulterous  Herod  was  still  on  the  throne;  soldiers 
continued  their  brutality,  and  tax-gatherers  their 
extortion.  The  courageous  preacher  of  righteous- 
ness began  to  doubt  whether  he  was  correct  in  iden- 
tifying Jesus  the  Nazarene  with  the  Messiahs  It 
is  certain  that  others  shared  the  doubt,  and  believed 
themselves  misled  by  the  promise  of  the  nearness  of 
the  kingdom.  They  were  ready  to  believe  that  John 
had  spoken  unadvisedly. 

^Matt.  11   :  3. 


Concerning  the  King  61 

Jesus  then  had  to  summon  his  hearers  to  a  faith 
in  something  that  seemed  untrue  to  fact.  In  effect, 
he  said  to  disappointed  listeners:  "John  preached 
repentance,  and  I  repeat  his  message;  he  told  you 
of  the  kingdom's  nearness,  and  I  bring  the  same 
good  news.  Do  not  despond  because  of  its  delay; 
in  spite  of  all  disappointments  believe  in  the  gospel." 
Had  he  not  so  spoken,  he  could  not  have  persuaded 
them  to  regain  their  confidence  in  the  certainty  of 
the  kingdom's  approach.  Hence,  in  Jesus'  earliest 
preaching,  the  gospel  is  the  object  of  faith.  This 
item  in  Jesus'  message  is  recorded  by  Mark  only, 
and  is  no  doubt  Peter's  reminiscence  of  the  differ- 
ence between  the  two  teachers  whom  he  had  fol- 
lowed. 

(2)  Jesus'  Didactic  Method 

He  had  his  own  view  of  the  kingdom  which  he 
knew  to  be  unacceptable  to  any  of  his  contem- 
poraries, yet  he  had  to  use  familiar  words  or  phrases 
in  order  to  be  understood.  His  was  the  double  task 
of  concealing  and  revealing.  He  must  be  wary 
without  being  tricky,  harmless  without  being  inef- 
fective. It  may  be  assumed,  then,  that  he  used  a 
familiar  expression,  "  kingdom  of  God,"  because  it 
contained  all  that  was  vital  in  Jewish  expectations ; 
that  he  imported  into  it  ideas  other  than  his  prede- 
cessors held;  and  that  he  was  confident  of  his  own 
ability  as  teacher  to  empty  it  of  its  old  contents,  and 
fill  it  with  the  ideas  he  himself  held. 

3.  Jehovah  Is  King 

Jesus  assumed  that  his  hearers  accepted  the  fun- 
damental truths  of  the  Old  Testament  concerning 


62  What  Jesus  Taught 

God.  He  did  not  argue  to  prove  his  existence  or 
his  moral  rule  in  history.  He  was  not  an  apologist 
for  the  Jewish  faith  against  philosophical  deism  or 
atheism.  He  tried  to  win  men  to  practical  con- 
fidence in  the  God  they  already  theoretically  ac- 
knowledged. 

Jehovah  is  the  only  God,  the  creator,^  and  sover- 
eign over  all  things  in  heaven  and  on  earth."*  He 
guided  the  destiny  of  Israel  because  of  a  special 
covenant.^  He  makes  the  sun  to  rise  and  sends  rain,^ 
clothes  the  fields  with  grass,^  provides  food  for 
birds,®  notes  a  sparrow's  fall,^  and  knows  and  pro- 
vides for  their  bodily  needs.^^ 

He  is  benevolent  to  irrational  creatures  "  and  to 
men  irrespective  of  their  moral  condition ;  ^-  he  is 
merciful  and  gracious  to  the  depraved,  ever  ready 
to  forgive  their  sins,^^  and  he  is  patient  in  spite  of 
their  impenitence.^*  But  his  mercy  for  the  sinful 
does  not  impair  his  justice,  for  he  punishes  the 
wicked  ^^  and  rewards  the  good.^*  In  short,  the 
King  is  the  highest  conceivable  ideal  of  moral  excel- 
lence, and  therefore  the  only  standard  of  goodness.^^ 


'Mark  10 

6;  13  :  19. 

*  Matt. 

11 

23  ;  Luke  10 

:  21. 

8  Mark 

12 

26. 

«  Matt. 

5  : 

45. 

'  Matt. 

6  : 

30  ;  Luke  12  : 

28. 

8  Matt. 

6  : 

2G  ;  Luke  12  : 

24. 

» Matt. 

10 

:  29  ;  Luke  12 

:   7. 

10  Matt 

G  : 

30-32  ;  Luke  1 

2  :  28- 

J^.o. 

"  Matt 

6  : 

26-30. 

"  Matt. 

5  : 

45. 

»  Matt. 

18 

:  12-14,  23-35 

;   Luke 

15. 

"  Luke 

13 

:  6-9. 

"  Matt 

18 

:  .34f.  :   22  :   11-13;   2 

3  : 

JO  .    o 

5   : 

41-40;  Luke  12 

1.3  :  27; 

14 

24. 

19  Matt 

5  : 

llf. ;  6  :  4.  0, 

8  ;  25 

:  2 

1,  29, 

34. 

"  Matt 

19 

;  Luke  17  ;  Mark  10  ; 

18; 

Luke 

18 

:  19. 

46; 


Concerning  the  King  63 


4.  The  King  Is  Father 

(!)  In  the  Old  Testament 

The  fatherly  character  of  the  king  is  an  Old  Tes- 
tament conception.  Jehovah,  the  king  of  Israel, 
was  the  nation's  father  because  of  his  electing  love,^® 
and  in  consequence  the  nation  was  expected  to  obey, 
honor,  and  love  him  as  its  Father.^^  He  was  Father 
to  the  nation  as  a  corporate  unit  and  not  to  the  in- 
dividual Israelite,  except  to  Israel's  theocratic  king.^^ 
Israel's  king  was  son  in  an  official  sense,  and  not 
because  he  personally  was  dearer  to  Jehovah  than 
any  other  member  of  the  nation.  Devout  worship- 
ers within  the  nation  believed  in  their  God's  pro- 
tecting love,  and  expressed  conviction  by  similes 
taken  from  home  life.^i  The  simile  of  fatherlikeness 
is  perfectly  natural,  since  men  think  of  the  unseen 
in  terms  of  the  visible  and  tangible.  Man  is  always 
making  God  in  his  own  likeness."^  The  conception 
in  the  Old  Testament  is  that  of  an  Oriental.  In  the 
East  today,  among  the  Arabs  for  example,  the  orig- 
inator and  protector  of  the  social  group,  even  though 
organized  temporarily,  is  called  father.  The  father  is 
the  author  of  existence ;  he  is  sovereign  who  requires 
allegiance  and  obedience ;  he  provides  food,  clothing, 
and  shelter,  and  thereby  awakens  feelings  of  depen- 
dence and  of  gratitude  and  of  affection ;  he  admin- 
isters justice,  reproving  and  punishing  the  wrong- 
doer and  rewarding  the  righteous,  and  in  this  way 
teaches  not  only  the  difference  between  right  and 

isExod.  4  :  22;  Dent.  1  :  31  ;  8  :  5  ;  Hos.  11  :  1  ;  Isa.  63  :  16 ; 
Jer.  31  :  9f. 

i»Deiit.  32  :  6;  Mai.  1  :  6.        ^i  pg  io3  :  13;  Jer.  3  :  19. 
20  2  Sam.  7  :  14  ;  Ps.  89  :  27.      ^  Ps.  18  :  25f. 


64  What  Jesus  Taught 

wrong,  but  also  in  what  the  difference  consists.  This 
is  what  an  Oriental  sheik  does  in  his  family.  This 
was  Jehovah's  relation  to  Israel.  He  was  King  be- 
cause Father,  and  Father  because  King.  The  ideas 
of  power  and  sovereignty  were  more  emphasized 
than  the  distinctively  moral  qualities,  except  as  the 
growing  moral  sense  within  the  Hebrew  family 
reflected  itself  in  their  thought  of  God. 

(2)  In  the  Teaching  of  Jesns 

There  is  nothing  essentially  new  in  Jesus'  teach- 
ing about  the  fatherly  character  of  God,  for  the 
simile  "  God  is  like  a  father  "  expresses  the  same 
fact  as  the  metaphor  "  God  is  a  father."  To  say 
that  a  man  is  a  tiger  in  ferocity  is  to  say  the  same 
thing  as  to  say  he  is  like  a  tiger  in  ferocity,  except 
it  is  said  with  greater  rhetorical  emphasis.  The 
new  element  in  Jesus'  teaching,  then,  is  his  emphasis 
upon  the  King's  fatherly  love  and  care  for  the  in- 
dividual. His  teaching  is  not  in  contrast  with  the 
Old  Testament  teaching,  but  in  contrast  with  con- 
temporary rabbinic  emphasis  upon  the  transcen- 
dence of  God.  Jesus  did  not  give  the  grounds  of 
God's  fatherliness,  but  the  texts  in  which  the  name 
father  occurs  show  that  it  is  because  of  his  forgiv- 
ing love.  The  perfection  of  love  makes  God  Father, 
and  this  perfection  is  seen  in  that  he  loves  his  ene- 
mies.2'  He  is  therefore  Father  to  all  men,  irrespec- 
tive of  their  moral  condition.^*  This  is  the  whole  of 
the  gospel,  for  it  is  just  God's  love  for  lost  man  that 
is  meant  by  God's  fatherliness.  He  is  Father  be- 
cause he  loves,  and  not  because  of  a  relationship 
determined  by  what  we  conceive  to  be  the  neces- 

23  Matt.  5  :  46.  »<  Matt.  5  :  45,  48. 


Concerning  the  King  65 

sary  relation  of  father  to  son.  The  analogy  is  moral, 
not  physiological.  The  father  loves  the  lost  son  and 
rejoices  in  his  recovery.^* 

5.  Divine  Fatherliness  and  Human  Sonship 

The  rhetorical  figure  fatherliness  must  not  be 
construed  like  a  proposition  in  geometry,  where  the 
converse  may  be  equally  true  with  the  proposition 
itself.  By  interpreting  God  to  men  through  the  like- 
ness of  a  father,  Jesus  taught  God's  relation  to 
them,  not  their  relation  to  God.  He  meant  to  say 
that  God  is  to  mankind  conceived  as  a  whole  family 
and  to  every  member  of  it,  whatever  his  race  or 
color  or  social  station,  what  a  Jewish  father  was 
to  his  children.  The  father  originates  the  family, 
maintains  its  existence  by  providing  for  its  physical 
wants,  and  guards  from  physical  and  moral  evil. 
He  is  patient,  if  a  child  makes  a  mistake;  he  dis- 
ciplines, if  it  disobeys;  he  forgives,  if  it  repents. 
In  short,  a  father  loves,  and  purposes  to  hold  the 
family  together,  if  at  all  possible.  Hence,  while 
God  is  Father  of  all,  not  all  are  sons  because  they 
are  the  recipients  of  his  loving  care.  They  must 
become  sons  by  fulfilling  the  law  of  love.  Only  those 
are  sons  that  are  peacemakers,^^  and,  like  God  their 
Father,  are  lovers  of  enemies."  Obedience  to  the 
will  of  God  makes  men  and  women  brothers  and 
sisters  of  Jesus,^®  a  relationship  that  does  not  belong 
to  persons  who  refuse  to  acknowledge  the  validity 
of  Jesus'  conception  and  base  their  conduct  upon  it. 
Men  do  not  know  God  as  Father,  except  as  Jesus 
the  Son  reveals  his  fatherly  character,  and  they  be- 

28  Luke  1.5  :  llff.  ''Matt.  5  :  9,  44f, 

»  Matt.  5:9.  »"  Mark  3  :  35. 


66  What  Jesus  Taught 

come  sons  when  they  discover  and  acknowledge  that 
he  is  Father.^''  That  is,  disciples  of  Jesus  form  with 
Jesus  a  new  social  unit  and  become  possessors  of 
moral  worth  that  makes  them  sons  as  other  men 
are  not.^^ 

6.  Value  of  the  Word  Father  as  a  Means  of  Revelation 

By  using  the  word  "  father  "  to  describe  the  char- 
acter of  Jehovah,  Jesus  gave  at  once  an  universal 
and  a  permanent  revelation.  The  word  "  god  "  gives 
no  very  definite  impression.  It  always  suggests  the 
vague  and  mysterious.  It  awakens  emotions  ex- 
cited by  the  idea  of  power  that  aids  or  thwarts 
human  effort.  The  conduct  of  "  a  god  "  is  capricious, 
uncertain.  There  are  no  human  standards  by  which 
it  acts.  Yet  its  nature  is  described  by  likening  it  to 
something  seen  and  something  tangible.  The  human 
soul  longs  to  know  what  the  unseen  power  that  de- 
termines human  destiny  is  like.  This  is  the  cry  of 
the  heart  for  a  revelation.  Idolatry  is  an  endeavor 
to  answer  the  question.  What  is  God  like?^^  The 
answer  has  been  the  coarse  and  degrading  likeness 
of  stones  and  animals  and  the  more  artistic  and  en- 
nobling likenesses  of  Grecian  sculptors.  Or  God 
may  be  conceived  to  be  so  unlike  anything  created, 
that  he  is  described  in  negatives  only  as  in  Indian 
philosophies.  In  this  case,  the  revelation  is  true,  but 
in  effect  becomes  unreal.  The  God  worshiped  is  too 
remote  from  human  experience.  The  heart  cries  out 
for  a  God  that  is  like  something  that  can  be  ex- 
perientially  known,  and  yet  not  material  nor  sen- 

29  Matt.  11  :  25-27. 

*>  Matt.  10  :  20  ;  13  :  4:5 ;  Luke  12  :  32. 

"  Isa.  -10  :  18-20. 


Concerning  the  King  67 

suous.  To  the  skeptical  and  perplexed  questioner, 
"Is  not  the  Creator,  the  Holy  One,  the  Sovereign 
of  heaven  and  earth,  like  something?  "  Jesus  an- 
swered, "  Yes ;  he  is  like  a  father  dealing  with  his 
children."  ^^  This  answer  is  universal.  Fathers 
are  wherever  there  are  children.  Every  person  in 
any  degree  of  civilization  knows  what  the  word 
father  means.  In  every  land  and  among  all  peo- 
ples, it  conveys  ideas  readily  comprehended  by  slave 
or  master,  subject  or  ruler,  poor  or  rich,  peasant  or 
philosopher,  child  or  adult. 

7.  Defect  of  Revelation  in  Terms  of  Fatherliness 

Human  fatherhood  has  its  limitations.  The  child 
soon  discovers  that  his  father  is  not  the  perfection 
of  power  and  wisdom  and  goodness.  He  finds  in  ex- 
perience that  the  father  does  not  punish  justly  or 
forgive  wisely.  As  the  child  knows  the  word 
"  father  "  in  the  home,  he  puts  into  the  word  the 
meaning  that  the  conduct  of  the  parent  warrants. 
He  cannot  possibly  do  otherwise.  To  him  all  fathers 
are  counterparts  of  his  own  father,  until  he  learns 
otherwise.  When  he  is  told  that  God  is  Father,  and 
prays,  "  Our  Father,  who  art  in  heaven,"  he  thinks 
of  God  as  in  some  way  like  the  father  he  hears  and 
sees  every  day.  His  idea  of  God  is  conditioned  by 
his  idea  of  his  own  father,  or  perhaps  the  best  father 
he  knows.  Experience,  then,  makes  it  possible  that 
even  the  word  father,  when  applied  to  God,  belittles 
the  child's  conception  of  the  Holy  One.  If  a  father 
abuses  his  sovereignty  in  the  home  by  lording  it 
over  wife  and  children;  if  he  mocks  their  depen- 
dence by  failure  to  provide  food  and  shelter;  if  he 

32  Luke  11  :  11-13. 


68  What  Jesus  Taught 

makes  light  of  morality  by  neglect  to  cultivate  love 
of  right  and  hatred  of  wrong,  the  child  cannot  put 
into  the  word  father  much  of  the  sacredness  and  awe 
and  affection  that  Jesus  intended,  when  he  suggested 
the  prayer,  "  Father,  hallowed  by  thy  name." 

It  is  this  manifest  fact  of  unsatisfactory  experi- 
ence with  human  fatherhood  and  also  the  human 
tendency  to  change  a  figure  of  rhetoric  into  a  logical 
truth  that  have  made  men  reluctant  to  take  Jesus' 
revelation  seriously,  and  to  deny  that  he  meant  to 
teach  the  fatherliness  of  God  to  all  men,  irrespective 
of  their  moral  attitude  toward  him.  But  God's  love 
is  limitless.  The  whole  world,  its  total  population, 
including  Pharisee  and  Sadducee,  publican  and 
harlot,  priest  and  layman,  official  and  subordinate, 
young  and  old,  male  and  female,  are  the  objects  of 
the  Father's  love.  He  so  loved  that  he  gave  his  Son 
in  proof  of  it.  In  spite  of  limitations,  "  father  "  is 
the  best  word  Jesus  could  choose  to  reveal  the  char- 
acter of  God  to  men  in  need  of  a  revelation. 

8.  How  Jesus  Guarded  Against  Wrong  Inferences 

That  Jesus  meant  to  describe  Jehovah  the  God  of 
Israel  when  he  used  the  word  "  father  "  is  certain, 
but  in  order  to  safeguard  against  the  temptation 
to  suppose  that  the  new  revelation  encouraged  ir- 
reverent approach  in  worship,  he  retained  the  old 
idea  of  holiness.  The  revealed  character  of  God 
in  the  word  father  awakens  the  same  awe  and  sense 
of  dependence  as  the  word  Jehovah.  The  ideas  of 
fatherly  nearness  and  of  divine  transcendence  are 
blended  in  the  revelation  by  Jesus.  The  Father  is 
holy ;  and  the  Holy  One  is  Father.  '*  Father,  hal- 
lowed be  thy  name."    And  this  Father  is  king  in  the 


Concerning  the  King  69 

coming  kingdom.  "  Thy  kingdom  come."  And  this 
Father  is  absolute  sovereign,  whose  will  is  the  law 
for  the  subjects.     "  Thy  will  be  done.** 

Jesus*  own  conception  of  the  content  of  the  revela- 
tion implied  in  the  word  "  father  **  is  given  in  the 
prayer :  ^^ 

I  thank  thee,  O  Father,  Lord  of  heaven  and  earth,  that 
thou  didst  hide  these  things  from  the  wise  and  understand- 
ing, and  didst  reveal  them  unto  babes:  yea,  Father,  for  so 
it  was  well-pleasing  in  thy  sight. 

This  prayer,  as  recorded  in  the  Synoptic  tradition, 
is  so  Johannean  in  tone  and  content,  as  to  make  it 
certain  that  the  Johannean  report  of  Jesus*  designa- 
tion of  the  Father  as  "  the  only  true  God,'*  and  as 
"  holy  **  and  as  "  righteous  **  ^*  is  based  on  accurate 
remembrance  of  an  ear-witness.  To  Jesus  there  was 
no  incompatibility  between  the  fatherliness  of  Jeho- 
vah and  his  righteousness  and  holiness  and  sover- 
eignty. 

But  what  Jesus  meant  by  fatherly  character  of 
God  was  revealed  by  what  he  himself  did  in  his  so- 
cial relations.  He  was  patient;  he  was  long-suffer- 
ing ;  he  had  compassion  for  the  weak  and  the  erring ; 
he  forgave  the  penitent;  he  healed  the  broken  in 
heart;  he  rebuked  sin;  he  loved  even  to  the  extent 
of  suffering  death  rather  than  inflicting  punishment. 
To  have  seen  Jesus  act  and  speak  was  to  have  had  a 
chance  to  know  what  kind  of  God  rules  in  human 
history.  To  have  known  Jesus  was  to  have  seen 
the  Father-heart  of  God.«» 

So  unmistakably  due  to  Jesus  was  the  identifica- 
tion of  divine  character  with  fatherly  character, 

5^=  Matt.  11   :  25f.  "John  17  :  3,  11,  25.  »  John  14  :  9. 


70  What  Jesus  Taught 

and  so  striking  was  the  revelation,  that  the  phrase 
"  God  and  Father  of  our  Lord  Jesus  Christ  **  became 
a  new  designation  of  Jehovah.  The  God  revealed 
as  Father  by  Jesus  is  the  only  God.  God  and 
Father  are  synonymous  to  those  familiar  with  the 
words  and  deeds  of  Jesus. 

Since  God  is  Father,  men  can  go  to  him  fearlessly, 
like  children  to  their  earthly  parents;  since  he  is 
righteous,  they  are  sure  that  he  will  give  to  each 
what  is  fitted  for  him;  since  he  is  the  powerful 
sovereign,  they  are  certain  that  he  can  provide  for 
their  wants ;  and  since  he  is  holy,  they  know  that  he 
will  give  discriminatingly,  so  that  what  they  receive 
will  not  injure,  even  though  it  may  not  be  what 
they  wish.^® 

The  King  of  the  kingdom  into  which  Jesus  invited 
men  to  enter  is  Creator,  Father,  and  Judge  of  men, 
one  who  has  immeasurable  good-will,  and  who  uses 
his  illimitable  power  by  methods  of  unerring  intel- 
ligence for  the  highest  conceivable  welfare  of  his 
subjects. 

ssLuke  11  :  11-13. 


VI 

WHAT  JESUS  TAUGHT  CONCERNING  THE 
VICEGERENT 

The  King  invisible  and  eternal  Father  rules  a 
kingdom  of  men  in  time  and  space,  and  hence  must 
make  his  fatherly  will  known  through  some  agency 
recognizable  by  those  whom  he  governs.  In  early 
Judaism,  Jehovah,  the  King  of  Israel,  had  his  repre- 
sentatives in  prophets  and  priests  and  kings;  since 
Jesus  came,  the  Father,  the  King  in  the  kingdom  of 
God,  has  a  representative  to  reveal  his  character 
and  declare  his  purposes. 

Jesus  of  Nazareth,  the  Galilean  prophet,  believed 
himself  to  be  Vicegerent  of  the  kingdom,  so  that  he 
could  say  "  My  kingdom."  ^  As  God's  representa- 
tive he  has  absolute  control.  Since  he  claimed  to 
inaugurate  the  kingdom  of  God  on  earth,  it  is  of 
fundamental  importance  that  his  conception  of  him- 
self and  of  his  mission  be  ascertained,  if  the  nature 
of  the  kingdom  is  to  be  known. 

The  character  of  the  person  is  best  understood 
from  the  names  used  to  describe  him. 

1.  The  Son  of  Man 

This  title  Jesus  adopted  as  appropriate  to  himself,  _-  ^^ 
and  rarely  used  any  other.  In  the  Gospels  it  is  j  ,/^  ,,.^  g;; 
used  only  twice  by  others,  and  both  are  probably  "  *  u^t 
quotations.^    Outside  the  Gospels,  the  name  is  found     ,   .,  m{ 

» Luke  22  :  30.  2  Luke  24  :  7  ;  John  12  :  34.  C^X^^Mja 

71 


dl  ^ 


^ 


72  What  Jesus  Taught 

but  once,  Acts  7  :  56,  for  the  phrase  "  son  of  man  " 
in  Revelation  ^  lacks  the  definite  article  and  refers 
not  to  the  person  of  Jesus,  but  to  the  "  one  like  unto 
a  son  of  man  **  of  Daniel's  vision. 

The  question  arises,  Why  did  Jesus  adopt  this 
name?  It  is  admitted  by  most,  that  its  root  idea 
must  be  found  in  the  Old  Testament,  since  Jesus 
would  naturally  connect  his  person  and  work  with 
the  pre-Messianic  preparation;  but  there  is  wide 
divergence  of  opinion  concerning  the  idea  he  meant 
to  import  into  it. 

It  is  a  fact  also  that  while  he  borrowed  from  the 
past,  he  put  into  borrowed  phrases  a  significance 
hitherto  little  appreciated,  or  altogether  unknown. 
Maybe  the  meaning  of  the  phrase,  the  Son  of  man, 
was  modified  in  a  way  analogous  to  the  modification 
of  the  meaning  of  the  phrase,  the  kingdom  of  God. 
A  study  of  its  history  and  an  induction  from  the 
passages  in  which  it  occurs  will  determine  the  prob- 
ability of  the  accuracy  of  this  conjecture. 

( 1 )   Origin  of  the  Phrase  as  a  Messianic  Designation 

Daniel  had  a  vision  of  four  great  world  powers, 
each  of  which  was  symbolized  by  a  beast  indicat- 
ing the  nature  of  the  kingdom.  The  symbolism  is 
natural  and  intelligible,  for  nations  now  choose 
beasts  or  birds  to  represent  that  which  they  think 
distinctive  in  their  national  power.  But  succeeding 
and  overpowering  these  kingdoms  of  Daniel's  vision 
arises  a  power  that  will  have  "  one  like  unto  a  son 
of  man  "  as  its  emblem.  This  kingdom  that  came 
down  from  heaven  will  be  eternal  in  comparison 
with  the  powers  that  are  doomed  to  pass  away,  and 

-Rev.  1   :   13;   14   :   14. 


-6^ 


Concerning  the  Vicegerent  73 

its  sway  will  be  humane  in  contrast  to  the  ferocity 
of  the  beast  kingdoms.  As  man  was  created  su- 
perior to  beasts,  so  a  kingdom  that  takes  a  man  for 
its  emblem  must  and  will  overcome  kingdoms  that 
take  brutes  to  represent  the  national  ideal. 

In  Daniel  the  phrase  suggests  a  people,  the  saints 
of  the  Most  High ;  but  in  the  Book  of  Enoch  it  de- 
notes a  supernatural  person.  Just  as  the  term  "  the 
Servant "  in  Isaiah  was  narrowed  from  the  nation 
as  a  unit  to  an  individual  of  the  nation,  so  "  son  of 
man,"  representing  Israel,  was  individualized  in  the  ^ 
name  "  the  Son  of  man." 

The  book  of  Enoch  speaks  of  the  Son  of  man  as 
preexistent :  * 

And  at  that  hour,  that  Son  of  man  was  named  in  the  pres- 
ence of  the  Lord  of  Spirits  and  his  name  before  the  Head 
of  Days; 

as  having  unlimited  judicial  authority:  ^ 

And  there  was  great  joy  amongst  them,  and  they  blessed 
and  glorified  and  extolled,  because  the  name  of  the  Son  of 
man  was  revealed  unto  them:  and  he  sat  on  the  throne  of 
his  glory,  and  the  sum  of  judgment  was  committed  unto 
him,  the  Son  of  man,  and  he  caused  the  sinners  and  those 
who  have  led  the  world  astray  to  pass  away  and  be  destroyed 
from  the  face  of  the  earth; 

and  as  having  universal  dominion :  ^ 

And  all  the  kings  and  mighty  and  the  exalted  and  those 
who  rule  the  earth  will  fall  down  on  their  faces  before  him 
and  worship  and  set  their  hope  upon  that  Son  of  man,  and 
will  petition  him  and  supplicate  for  mercy  at  his  hands. 

*  Enoch  48  :  2  ;  cf.  70  :  1. 

"Enoch   62  :  26-20;   cf.   John   5  :  22,   27. 

»  Enoch  62  :  5,  6,  9. 

F 


74  What  Jesus  Taught 

The  Son  of  man  in  the  Book  of  Enoch,  then,  does 
not  refer  to  a  person  of  lowliness  and  weakness,  but 
to  a  person  of  supernatural  origin  and  world-wide 
dominion.  In  fact,  it  is  a  Messianic  title.  Jesus 
could  well  adopt  it  as  appropriate,  if  he  knew  that 
he  would  sit  on  the  right  hand  of  power,  and  come 
with  the  clouds  of  heaven."^ 

(2)  Not  a  Well-known  Messianic  Title 

But  it  was  not  a  current  designation  of  the  Mes- 
siah. The  form  of  Jesus'  question  at  Csesarea 
Philippi  indicates  that  "  the  Son  of  man  '*  and  "  the 
Christ "  were  not  convertible  terms,^  and  the  ques- 
tion of  the  perplexed  multitude  shows  that  the  idea 
of  a  Messianic  Son  of  man  was  novel.®  Besides, 
Jesus  always  refrained  from  announcing  his  Mes- 
siahship.  Just  because  it  was  not  a  familiar  title 
of  the  Messiah,  he  selected  it,  for  he  could  the  more 
easily  give  it  currency  with  the  meaning  he  wished 
to  put  into  it.  Yet  this  cannot  be  the  whole  solution 
of  the  problem,  for  it  cannot  be  admitted  that  Jesus' 
choice  of  a  title  was  determined  solely  by  policy. 

(3)  Passages  Classified 

For  the  rest  of  the  solution,  the  passages  in  which 
the  title  occurs  must  be  noted.  In  Matthew  the 
name  is  found  thirty  times,  thirteen  of  which  are 
apocalyptic,  eleven  refer  to  his  suffering  and  death 
and  hopelessness  of  escape,  and  six  occur  in  other 
connections.  In  Mark  the  title  occurs  fourteen 
times,  three  of  which  are  apocalyptic,  two  refer  to 

'Mark  14  :  62. 
8  Matt.  16  :   13-16. 
»John  12  :  34. 


Concerning  the  Vicegerent  75 

his  dignity,  and  nine  allude  to  his  betrayal,  death, 
and  purpose  of  death.  Luke  records  the  name 
twenty-five  times ;  of  these  passages  ten  are  apoca- 
lyptic, seven  refer  to  his  suffering  and  death,  and 
eight  are  used  in  various  connections. 

An  induction  from  these  passages  will  not  war- 
rant the  conclusion  that  Jesus  meant  to  teach  his 
participation  in  human  nature,  or  that  he  was  the 
ideal  man.  The  great  majority  have  no  connection 
with  the  common  lot  of  man,  but  with  the  uncom- 
mon suffering  of  Jesus  and  of  his  future  glory.  The 
apocalyptic  passages  are  explained,  if  it  be  supposed 
that  Jesus  meant  to  claim  superhuman  glory  and 
authority ;  and  the  texts  that  speak  of  suffering  are 
explained,  if  it  be  supposed  that  he  intended  to  re- 
tain the  transcendental  claims  implied  in  Enoch's 
use  of  the  title,  and  at  the  same  time  transform  the 
materialistic  meaning  of  the  term  into  the  meaning 
of  glory  through  suffering.  In  this  connection  Mark 
9 :  12  is  significant.  Substitute  ''  the  Christ ''  for 
"the  Son  of  man,"  and  Jesus'  words  would  have 
found  no  response,  for  no  Jew  believed  that  the  Mes- 
siah must  suffer  many  things  and  be  set  at  naught. 
But  Jesus  intended  to  teach  that  the  Scriptures  were 
fulfilled  in  the  suffering  of  the  Son  of  man.  He 
thus  prepared  the  disciples  to  join  suffering  with  the 
Son  of  man — a  suffering  that  had  been  appointed 
him. 

Again,  in  the  discourse  on  service  and  greatness 
he  points  to  the  Son  of  man  as  the  standard  of 
greatness  and  service,  great  because  servant,  and 
thus  joins  the  servant  idea  of  Isaiah  with  his  vicari- 
ous death.^^ 

10  Mark  10  :  35-45. 


76  What  Jesus  Taught 

(4)  Reason  for  Jesus*  Use  of  the  Title 

Jesus  selected  the  name  of  Son  of  man,  then,  be- 
cause it  was  Messianic,  but  obscurely  so,  and  put 
into  it  the  unwelcome  truth  of  Isaiah,  that  suffering 
and  death  await  the  Servant  who  will  redeem  Is- 
rael. To  Jesus  the  title  meant  that  he  who  has 
supernatural  origin  and  power  must  establish  the 
kingdom  of  God  on  earth  by  redemptive  suffering 
and  death  and  resurrection.  To  him  it  was  a  title 
of  dignity;  to  the  author  of  the  Book  of  Enoch  it 
was  a  title  of  dignity ;  to  the  great  majority  of  Jesus' 
hearers  it  conveyed  no  clear  meaning.  It  aroused 
inquiry,  stimulated  reflection,  but  solved  nothing. 
To  the  people  it  offered  a  problem,  not  a  solution. 
The  solution  came,  when  they  came  to  think  more  of 
the  Son  of  man,  who  saves  by  service  of  death,  than 
of  the  Son  of  David,  who  was  expected  to  save  by 
force.  The  title  claimed  Messianic  dignity  and 
at  the  same  time  corrected  false  views  of  Messiah- 
ship. 

After  false  views  had  been  corrected  by  facts  of 
death  and  resurrection,  and  Jesus  had  been  demon- 
strated to  the  satisfaction  of  his  followers  to  be  the 
Messiah  promised  by  the  prophets,  the  incognito 
title,  ''  The  Son  of  Man,"  fell  into  disuse,  and  the 
title,  "  The  Christ,"  took  its  place,  and  soon  became 
a  proper  name,  "  Christ." 

2.  The  Son  of  God 

In  English  the  word  "  son  "  naturally  suggests 
the  idea  of  a  male  child,  and  distinct  mental  effort 
is  required  to  see  in  it  any  other  meaning;  but  in 
Hebrew  this  primary  idea  gave  rise  to  a  variety  of 


Concerning  the  Vicegerent  77 

conceptions,  each  of  which,  however,  was  readily 
derived  from  the  strict  physiological  notion.  The 
expression  "  son  of  "  denotes  a  relationship  more  or 
less  intimate.  The  sort  of  relationship  must  be  de- 
termined in  each  instance  by  the  context  in  which 
the  phrase  occurs. 

(1)  Use  of  the  Term  in  the  Old  Testament 

The  term  "  the  Son  of  God  "  then  means,  in  its 
broadest  signification,  that  the  person  of  whom  son- 
ship  is  predicated  has  some  relation  to  God.  To 
illustrate,  in  the  Old  Testament,  the  Hebrew  nation 
is  called  son,  because  Jehovah  selected  it  from  among 
all  nations  to  be  his  own ;  "  and  since  the  nation  as 
a  unit  was  related  to  God,  individual  members  of 
the  nation  are  sons.^^  Within  the  nation  were  per- 
sons, who,  by  virtue  of  their  selection  to  be  admin- 
istrators of  Jehovah's  law,  had  special  relation  to 
him,  and  were  therefore  called  "  sons  of  the  Most 
High  " ;  13  and  the  king  of  Israel  selected  from  all 
the  families  of  Israel  to  be  God's  vicegerent,  is  called 
by  Jehovah  "  My  Son."  ^^ 

From  another  point  of  view,  but  yet  from  the 
fact  of  intimate  relationship,  angels  are  called  "  sons 
of  God  "  because  they  are  like  God  in  being  super- 
human.i^  Again,  men  are  spoken  of  as  sons  of  God 
when  they  exhibit  in  a  high  degree  the  moral  qual- 
ities that  find  their  perfection  in  God.  Thus  the 
author  of  the  Wisdom  of  Solomon  writes,  "  For  if 
the  righteous  man  is  God's  son,  he  will  uphold 

"  Exod.  4  :  22  :  cf.  Hosea  11  :  1. 

'2  Deut.  14:1;  cf.  Hosea  1  :  9. 

"Ps.  82  :  6. 

"  2  Sam.  7  :  14  ;  cf.  Fs.  2:7. 

15  Ps.  89  :  6 ;  cf.  Job  1  :  6 ;  Gen.  6  :  2. 


78  What  Jesus  Taught 

him.  "  ^^  This  ethical  relationship  is  frequently  ex- 
pressed by  the  figure  of  sonship  in  the  literature  of 
the  inter-Biblical  period,  and  is  common  in  the  New 
Testament. 

(2)  Use  of  the  Term  in  the  New  Testament 

The  new  Testament  presents  the  same  varying  no- 
tion of  divine  sonship.  Jesus  speaks  of  the  resurrec- 
tion as  introducing  men  into  a  state  of  being  an- 
alogous to  that  of  angels,  and  thereby  becoming 
"  sons  of  God."  Men  are  sons  of  God  when  they 
resemble  God  in  loving  the  unlovely.^^ 

Luke  says  that  Adam  was  God's  son.^^  The 
ground  of  Adam's  sonship  is  not  given,  but  evidently 
Luke  meant  to  suggest  the  unique  relationship  exist- 
ing between  God  and  man  by  virtue  of  the  creative 
act  described  in  Genesis. 

Luke  thinks  of  sonship  in  the  strictly  physiological 
sense  when  he  says  that  Jesus  was  begotten  by 
divine  power.^^ 

The  Old  Testament  idea  of  theocratic  sonship  of 
Israel's  king  is  carried  into  the  New,  and  Jesus  is 
called  "  the  Son  of  God  "  because  appointed  by  God 
to  do  Messianic  work.^^ 

(3)  Possible  Meanings  of  the  Term  as  Applied  to  Jesus 

It  is  conceivable,  then,  that  the  title  "  the  Son 
of  God  "  may  be  applied  to  Jesus  as  a  member  of  the 
human  race,  or  as  peculiarly  like  God  in  moral  per- 

"  wisdom  Sol.  2  :  18. 

"  Matt.  5  :  45  ;  cf.  John  1  :  12. 

"  Luke  3  :  38. 

"  Luke  1  :  35. 

"John  1  :  30:  Matt.  16  :  16  :  cf.  Matt.  3  :  17;  17  :  5. 


Concerning  the  Vicegerent  79 

fection,^^  or  as  supematurally  begotten,^^  or  as  the 
one  appointed  to  be  Vicegerent  of  God's  kingdom 
upon  earth,"  or  as  having  some  other  relation,  dif- 
ferent from  any  one  of  those,  the  nature  of  which 
must  be  determined  by  the  texts  and  connections 
where  the  title  occurs. 

(4)  Actual  Use  of  the  Term  in  the  Synoptists 

The  title  "  the  Son  of  God  "  was  given  to  Jesus 
twice  by  Satan  during  the  temptation,  thrice  by 
demoniacs,^*  once  by  his  enemies,^^  once  by  a  heathen 
centurion,^^  and  twice  by  his  disciples." 

All  these  passages,  except  one,  show  that  super- 
human power  was  attributed  to  the  one  called  the 
Son  of  God.  The  excepted  passage  simply  gives 
Peter's  belief  that  Jesus  is  the  Messiah  of  Old  Tes- 
tament prediction.  Satan's  use  of  the  title  did  not 
refer  to  Jesus'  office  of  Messiah  so  much  as  to  his 
consciousness  of  sonship,  which  was  the  foundation 
and  condition  of  entrance  upon  Messianic  work^* 
and  the  encouragement  for  its  completion. ^^ 

Jesus  did  not  use  the  title  of  himself  except  under 
oath.^*^  To  know  what  Jesus  affirmed  we  must  know 
what  the  high  priest  meant.  Did  the  priest  ask, 
"  Art  thou  the  one  set  apart  by  God  and  qualified 
by  him  to  be  the  Christ?  "  No  doubt,  this  was  the 
force  of  the  question,  so  that  to  the  question  Jesus 
simply  affirmed  that  he  was  the  expected  theocratic 


"Matt.  11  :  27. 

22  Luke  1  :  35. 

»«Mark  1   :   11  ;  9  :  7. 

^  Luke  4  :  41  ;  Mark  3:11;  Matt.  8  :  29. 

25  Matt.  27  :  40,  43.  as  Mark  1   :  11. 

»» Matt.  27  :  54  :  Mark  15  :  39.  =»  Mark  9  :   7. 

^  Matt.  14  :  33  ;  16  :   16.  »  Matt,  26  :  63f. 


80  What  Jesus  Taught 

king ;  but  he  put  more  into  the  title  the  "  Son  of 
God "  than  the  priest,  for  he  immediately  adds, 
"  But  henceforth  will  the  Son  of  man  be  seated  on 
the  right  hand  of  the  power  of  God."  The  hearers 
see  the  force  of  the  implication,  and  ask,  "  Art  thou 
the  Son  of  God,  then?  "  ^^  That  is,  they  see  a  divine 
as  well  as  Messianic  claim  in  Jesus'  words  concern- 
ing his  dignity.  The  expression  meant  more  to 
Jesus  than  a  mere  title.  Jesus  called  himself  "  The 
Son."  As  such  he  has  knowledge  of  divine  charac- 
ter and  purpose  that  belong  to  him  alone.^^ 

In  the  parable  of  the  Wicked  Husbandmen,  Jesus 
calls  himself  "  the  one  and  beloved  Son  "  in  contrast 
with  the  mighty  ones  of  Israel.^^  He  is  God's  son 
in  a  sense  prophets  are  not.  He  distinctly  ranks 
himself  above  them. 

In  Mark  13  :  32  he  makes  himself  superior  to 
angels  and  so  near  God  that  it  is  surprising  that  he 
lacks  knowledge  that  belongs  to  God. 

The  study  of  the  title,  then,  shows  the  appro- 
priateness of  the  definite  article.  He  is  not  a  son 
of  God  as  other  Israelites,  or  as  others  who  are 
peacemakers  and  lovers  of  enemies,  but  he  is  the 
Son  of  God.  This  unique  sonship  is  also  implied  in 
the  fact  that  he  never  associates  others  with  him- 
self when  he  calls  God  Father.  He  is  represented 
by  the  Evangelists  as  saying,  "  my  Father "  and 
"  your  Father,"  and  in  such  a  way  as  to  suggest  that 
he  meant  something  in  so  doing.  The  "  our  Father  " 
of  the  "  Model  Prayer  "  is  no  exception,  for  he  puts 
that  petition  into  the  mouths  of  his  disciples ;  he  and 
they  do  not  join  in  offering  it. 

81  Luke  22  :  70.  '^^  Mark  12  :   1-12. 

82  Matt.  11   :  27-30;  Luke  10  :   17-20. 


Concerning  the  Vicegerent  81 

(5)  Sonship  and  Messiahship  not  Identical 

That  the  claim  of  sonship  was  not  equivalent 
to  the  claim  of  Messiahship  may  also  be  inferred 
from  the  fact  that  he  thought  of  God  as  Father 
years  before  he  was  set  apart  for  Messianic  work. 
Evidently  the  name,  the  Son  of  God,  was  the  expres- 
sion of  personal  consciousness  rather  than  official 
relationship. 

In  summing  up  the  evidence,  we  find,  that  (1) 
the  title  "  the  Son  of  God  "  signified  that  Jesus 
knew  himself  to  be  chosen  of  God  to  be  the  Messiah ; 
that  (2)  he  was  chosen  because  he  had  wholly 
unique  relation  to  God. 

(6)  Cautions 

But  to  prevent  importing  too  much  into  the  phrase 
**  the  Son  of  God  "  it  is  well  to  bear  in  mind  cer- 
tain limitations,  e.  g.,  Jesus*  ignorance  of  the  day 
of  his  return,^*  dependence  on  God  for  miracle- 
working  power,^^  seeming  divergence  of  his  own 
will  from  that  of  the  Father,^^  and  the  fact  that  he 
prayed. 

dt.  Messiah,  Christ,  Anointed 

Priests,"  prophets,^^  and  kings  "^^  were  anointed 
when  invested  with  official  authority,  so  that  the 
word  "  Messiah  "  does  not  of  itself  indicate  a  king ; 
but  of  the  thirty-nine  times  in  which  it  is  used  in 

"Mark  13  :  32. 

»Matt.  12  :  28. 

"Mark  14  :  36. 

"  Lev.  4  :  3,  5,  16  ;  6  :  22. 

""l  Kings  19  :  16;  Ps.  105  :  15;  cf.   1  Chroh.   16  :  22. 

••1  Kings  19  :  10. 


82  What  Jesus  Taught 

the  Old  Testament  thirty  refer  to  a  king.  Naturally 
the  word  came  to  be  a  synonjrm  for  king.***  It  came 
to  be  the  technical  name  the  Jews  gave  to  their  ex- 
pected deliverer.*^ 

( 1 )  Jesus*  Reserve  in  Disclosing  His  Messiahship 

Jesus  did  not  openly  announce  himself  to  be  the 
Messiah  until  quite  late  in  the  Galilean  ministry. 
Didactic  reasons  account  for  this  reticence.  To  the 
Jews  of  Judea  and  Galilee  the  name  Messiah  sug- 
gested ideas  that  Jesus  could  not  endorse,  if  at  the 
outset  of  his  ministry  he  had  openly  declared  his 
Messiahship,  he  would  have  aroused  vain  hopes, 
probably  have  precipitated  a  revolution  and  brought 
himself  in  conflict  with  Roman  authority.  He  pre- 
ferred to  remain  incognito,  until  he  had  in  some 
measure  taught  the  true  nature  of  the  kingdom  of 
God. 

The  method  of  Jesus'  self-revelation  is  intelligible, 
if  the  national  expectation  of  the  Jews  and  Jesus' 
conception  of  his  mission  be  kept  in  mind.  He  illus- 
trated in  himself  his  own  precept,  "  Become  there- 
fore wary  as  serpents,  and  simple  as  doves."  His 
purpose  was  to  claim  the  office  of  Messiah  and  at  the 
same  time  to  change  the  meaning  of  the  title — ^to 
show  that  he  was  conscious  of  divine  anointing  and 
yet  refuse  the  throne  of  David. 

(2)  Messianic  Claims  of  Jesus 

His  Messianic  claims  were  both  indirect  and 
direct.  Indirectly  he  intended  that  his  words  and 
works  should  testify  to  his  office. 

«>  1  Sam.  10  :  1  ;  24  :  6  ;  Isa.  45  :  1 ;  Mark  15  :  32. 
"  Enoch  48  :  10  ;  52  :  4  ;  Psal.  Sol.  17  :  ;J6  ;  18  :  6,  8  ;  Matt.  22  : 
42  ;  24  :  5,  23. 


Concerning  the  Vicegerent  83 


a.  Indirect  Claims 

(a)  Teaching.  His  teaching  was  so  spontaneous, 
so  direct,  so  searching,  and  so  axiomatically  true, 
that  it  was  acknowledged  to  be  authoritative ;  *^  and 
even  miracles  were  unable  to  distract  attention  from 
the  singular  authority  of  his  speech.*^  His  knowl- 
edge of  God  was  so  intimate  that  he  offered  comfort 
to  the  distressed,**  announced  the  forgiveness  of 
sins,*'^  and  invited  sinners  to  the  salvation  of  the 
kingdom.*^  He  was  qualified  to  do  this  by  divine 
anointing.*^  In  this  way  Jesus  exalted  himself  as 
prophet  and  drew  attention  to  the  prophetic  func- 
tions of  the  Messiah,  in  opposition  to  the  popular 
Galilean  notions  of  kingly  functions. 

(b)  Miracle-working.  The  miracles  of  Jesus  at- 
tested his  office.  They  showed  that  he  must  have 
some  relation  to  the  kingdom  of  God,  for  he  was 
doing  works  worthy  of  God.  Suppression  of  Satanic 
power  was  assuredly  worthy  of  him  who  inaugu- 
rated the  reign  of  God;  and  since  it  was  admitted 
that  Jesus  was  overcoming  evil  in  its  direst  mani- 
festation, he  boldly  demanded  that  his  adversaries 
admit  the  inevitable  conclusion.  He  not  only  an- 
nounced the  kingdom's  approach,  but  he  brought  it : 
it  came  in  him.*^  But  since  it  came  in  an  unexpected 
way,  it  was  in  the  midst  of  them,  and  they  knew 
it  not."  That  is,  while  miracles  are  in  themselves 
credentials  of  a  divine  messenger,  they  may  be  of 
such  nature  as  not  to  reveal  the  Messianic  charac- 
ter of  the  messenger.     For  this  reason  John  the 

«  Mark  1  :  22.  "  Mark  2:17. 

♦8  Mark  1  :  27.  "  Luke  6  :  4  ;  13  :  33. 

♦♦Matt.  11  :  28-30.  ♦«  Matt.  12  :  28. 

♦»  Mark  2  :  10.  ♦»  Luke  17  :  21. 


84  What  Jesus  Taught 

Baptist  stumbled  at  the  kind  of  work  Jesus  did. 
Jesus  replied  that  his  miracles  were  evidences,  not 
only  of  the  fact  that  he  was  the  Christ,  but  also 
of  the  kind  of  Christ  he  was.  They  showed  the 
gracious  benefits  of  the  kingdom,'^  in  contrast  with 
the  penal  aspects  that  John  had  proclaimed.  In  this 
reply  Jesus  directly  claimed  that  his  works  testified 
to  the  fact  that  he  was  "  the  Coming  One  "  whom 
John  had  announced,  in  spite  of  the  Forerunner's 
inability  to  understand  the  nature  of  his  work. 

(c)  Personal  Claims.  Jesus  was  not  content  to 
have  recognition  of  his  office  depend  on  inferences 
from  incidental  teaching  and  healing.  He  made 
astounding  claims  upon  the  faith  of  his  hearers. 
He  said  that  he  was  greater  than  Solomon  or  Jonah,^^ 
that  he  was  Lord  of  the  Temple  ^^  and  of  the  Sab- 
bath.^^  So  bold  a  claim  could  not  go  unchallenged, 
and  so  plots  were  formed  to  kill  him.  He  compared 
his  own  teaching  with  that  of  Moses  to  the  disad- 
vantage of  the  divinely  equipped  founder  and  law- 
giver,^* and  placed  so  high  value  on  his  own  pre- 
cepts, that  he  conceived  no  storm  sufficiently  violent 
to  overthrow  character  built  thereon.^^  He  felt  him- 
self to  be  of  such  worth  that  those  who  received  him 
received  God,^^  and  that  men's  treatment  of  him 
will  determine  their  standing  before  God."  He  un- 
hesitatingly claimed  authority  over  man's  conscience 
and  conduct,  and  imagined  no  earthly  tie  strong 
enough  to  be  an  excuse  for  refusing  to  follow  him ;  ^^ 
and  he  declared  that  human  history  prior  to  his 


"Matt.  11 

:  5. 

wMatt.  7  :  24f. 

"  Matt.  12 

:  41f. 

""Matt.  10  :  40. 

"Matt.  12 

:  6. 

"  Matt.  10  :  32f. 

«>  Mark  2  : 

28. 

"  Luke  9  :  59-62. 

"  Matt  5  : 

21ff. 

Concerning  the  Vicegerent  85 

coming  had  its  goal  in  him,  and  that  in  him  all  sub- 
sequent history  will  be  consummated.^^  More 
astounding  still,  if  possible,  he  quietly  assumed  the 
right  to  announce  the  forgiveness  of  sin,  and  so 
claimed  a  prerogative  that  belongs  to  God  alone.^^ 

It  is  no  wonder  that  men  seeing  the  works  and 
hearing  the  words  of  Jesus  eagerly  asked,  Who  is 
he?  It  is  no  wonder  that  he  awakened  universal 
curiosity,  and  that  all  Palestine  was  in  intellectual 
ferment.  Nor  is  it  strange  that  the  consensus  of 
opinion  was  that  Jesus  was  no  ordinary  man,  but 
endowed  with  superhuman  power.  No  one  but  John 
the  Baptist  returned  from  the  dead,  or  Elijah,  or 
Jeremiah,  or  one  of  the  Old  Testament  prophets 
restored  to  life,  could  so  work  and  so  speak.^^  High 
as  was  the  general  estimate,  it  fell  short  of  the 
truth.  Only  the  confession  of  his  most  intimate  fol- 
lowers that  he  was  the  divinely  appointed  Messiah 
satisfied  Jesus*  conception  of  himself. ^^  jj^  joyfully 
accepted  the  title  as  appropriate,  but  commanded  the 
disciples  not  to  divulge  their  discovery  to  others. 

This  command  had  the  same  didactic  reason  as 
his  own  reticence  concerning  his  Messiahship,  with 
the  additional  one  that  the  disciples  were  not  yet 
ready  to  be  heralds,  for  Jesus  knew  that  their  knowl- 
edge was  not  yet  adequate  for  that  work.  If  they 
had  told  their  discovery  they  would  have  heralded 
their  own  view,  rather  than  Jesus*  view,  and  so 
would  have  preached  error.  They  had  come  to  be- 
lieve that  Jesus  of  Nazareth  was  the  Christ,  but  they 
had  not  yet  learned  the  truth  that  the  Christ  must 
suffer.     How  far  removed  from  the  truth  was  the 

59  Matt.  25  :  31-46.  "Matt.  16  :  13f. 

«o  Mark  2  :  5f.  "  ^att.  16  :  16f. 


86  What  Jesus  Taught 

Jewish  notion  of  the  nature  of  the  Messiah's  ser- 
vice may  be  seen  from  Jesus'  rebuke  of  Peter. 
Jesus'  conception  of  himself  as  sufferer  was  of  God ; 
Peter's  suggestion  that  this  was  impossible  to  the 
Christ  was  prompted  by  Satan.®^  The  Jews  thought 
that  the  Messiah  would  rule  by  force;  Jesus  knew 
that  he  must  rule  by  service.^*  In  his  endeavor  to 
right  their  views  he  suffered  death,^^  but  in  suffering 
and  dying  he  fulfilled  the  Old  Testament  view  of  the 
Messiah.^^ 

b.  Direct  Claims 

It  is  noticeable  that  after  Peter's  confession 
Jesus  applies  the  name  Messiah  to  himself  in  the 
hearing  of  his  disciples,  and  they  know  that  he 
means  himself."  The  vehemence  with  which  he 
cautioned  them  against  false  christs  is  based  on  the 
assumption  that  he  knew  himself  to  be  the  true 
Christ,^^  and  under  oath  he  declared  that  he  was  the 
Messiah.^^  It  was  not  accidental,  but  necessary  for 
his  purpose,  that  the  period  of  the  revelation  of  his 
office  should  coincide  with  the  period  of  his  instruc- 
tion concerning  his  death.  The  consciousness  that 
he  must  die  belonged  to  his  consciousness  that  he 
was  the  Messiah. 

Jesus  received  the  endowment  necessary  for  his 
Messianic  work  at  his  baptism. ^^  Whether  his 
miracle-working   power   was   the   consequence   of 

"Matt.  16  :  21-23. 

«Mark  10  :  42-45. 

M  Mark  15  :  32. 

«Luke  24  :  26,  46. 

"  Mark  9  :  41 ;  Matt.  23  :  10. 

«»  Matt.  24  :  5,  23. 

•'Matt.  26  :  64. 

">  Mark  1  :  10  ;  cf.  Acts  10  :  38  :  Matt.  12  :  28  :  Luke  11  :  19. 


Concerning  the  Vicegerent  87 

anointing,  or  whether  such  power  was  inherent  and 
unconditioned  by  the  descent  of  the  Spirit  is  a  mat- 
ter of  pure  speculation.  The  miracle-working  of 
Jesus  is  part  of  the  greater  miracle — the  person  of 
Jesus. 

4.  The  Son  of  David 

Jesus  did  not  use  this  title.  It  was  employed  by 
those  outside  of  the  circle  of  his  immediate  follow- 
ers. Their  use  of  it  shows  what  they  conceived  the 
Messiah  to  be,  namely,  a  descendant  of  David,^^ 
whose  work  would  be  to  restore  the  kingdom  of 
David.'^^  The  popular  expectation  was  that  the  Mes- 
siah would  be  king  of  Israel.^^ 

Jesus  is  "  son  of  David,"  but  this  means  much 
more  than  that  he  has  David's  blood  and  is  David's 
heir.  He  accepted  the  title  as  appropriate  and 
true ;  ^*  by  his  triumphal  entry  he  assumed  kingly 
dignity ;  '^^  he  acknowledged  his  kingship  to  Pilate ;  ^^ 
and  he  felt  himself  to  be  so  really  king,  that  he  said 
if  men  refused  him  the  honor,  the  stones  of  the 
street  must  proclaim  his  royal  authority." 

But  his  question  to  the  scribes  shows  that  he  did 
not  think  of  his  authority  in  connection  with  the 
throne  of  David.  At  no  time  in  his  life  did  he  con- 
template getting  the  kingdoms  of  the  world  and 
the  glory  of  them,  for  he  early  hinted  at  his  death  ^® 
and  openly  announced  it  to  his  disciples  after  they 
had  confessed  him  to  be  the  Christ.^®  He  knew,  how- 
ever, that  death  would  not  prevent  him  from  exer- 


"Matt.  9  : 

27  ;  Mark 

10  :  47f. 

«  Mark  11 

:  10. 

^«  Mark  15 

:  2. 

"Mark  15 

:  32. 

"Luke  19 

:  40. 

w  Matt.  21 

:  15f. 

'8  Mark  2  : 

20. 

«  Mark  11 

:  1-11. 

"  Mark  8  : 

31f. 

88  What  Jesus  Taught 

cising  royal  power,  which  would  be  acknowledged  by 
those  who  were  rejecting  it.®^' 

Conscious  of  such  dignity  and  authority,  it  is  no 
wonder  he  asked,  "  How  say  the  scribes  that  the 
Christ  is  David's  son  ?  "®^  Nor  is  it  strange  that 
those  who  emphasized  the  legal  descent  of  the  Mes- 
siah from  an  ancestral  king  were  confounded. 

Jesus  is  David's  son  and  he  is  David's  Lord.  He 
is  son,  because  descended  from  David;  he  is  Lord, 
because  he  has  kingly  authority  that  cannot  be  ex- 
plained by  lineal  descent  from  David. 

As  a  person  in  history,  then,  Jesus  believed  him- 
self to  be  divinely  set  apart  to  establish  the  kingdom 
purposed  by  God.^^ 

«>Matt.  21  :  42. 

"Mark  12  :  35-37. 

«2  Rom.  1:3;  Heb.  7  :  14. 


VII 


WHAT  JESUS  TAUGHT  CONCERNING  THE 
WORK  OF  THE  VICEGERENT 

1.  The  Nature  of  His  Work 

Jesus  defined  his  work  in  the  words,  "I  must 
preach  the  good  news  of  the  kingdom  of  God."  In 
the  course  of  his  ministry  he  defined  more  exactly 
the  nature  of  the  kingdom  by  stating  what  he  came 
to  do  and  what  he  did  not  come  to  do.  It  was  not  his 
mission  to  assume  sovereignty  over  the  political  di- 
visions of  the  world,^  nor  act  as  arbitrator  in  the 
distribution  of  property.^  It  was  his  work  to  heal 
the  morally  sick,^  to  seek  the  lost,*  to  invite  sinners 
to  repentance,^  and  to  give  peace  to  burdened  con- 
sciences by  announcing  the  forgiveness  of  sins.®  He 
did  this,  because  he  alone  knew  the  fatherly  heart 
of  God  and  knew  the  Father's  redemptive  purposes 
toward  the  weary  and  heavy-laden.  The  intimate 
relation  between  Father  and  Son  made  the  invitation 
inevitable :  ^ 

Come  unto  me,  all  ye  that  labor  and  are  heavy  laden, 
and  I  will  give  you  rest.  Take  my  yoke  on  you,  and  learn 
from  me;  because  I  am  meek  and  lowly  in  heart;  and  ye 
shall  find  rest  for  your  souls. 


1  Matt.  4  : 

8-11. 

2  Luke  12 

:  14. 

3  Mark  2  : 

17. 

♦  Matt.  5  : 

24  ;  Luke  19  : 

:  10. 

"Matt.  9  ; 

;  13;   Mark   2  : 

:  17. 

«  Luke  7  : 

47-.50. 

»Matt.  11 

:  28-30. 

G 

89 


90  What  Jesus  Taught 

2.  Means  of  Accomplishing  His  Work 

(1)  Teaching 

Jesus  necessarily  had  prophetic  work  to  do,  for 
he  was  compelled  to  interpret  the  nature  of  the  king- 
dom of  God  and  vindicate  his  method  of  establishing 
it.  He  outranked  the  Old  Testament  prophets,  for 
his  invitation  to  repent  was  not  merely  a  demand  for 
^  righteousness,  but  was  itself  a  means  of  effecting 

^^  repentance.     Jesus  promised  to  impart  the  right- 

eousness he  demanded.^  He  directly  antagonized 
the  Pharisaic  teaching  that  salvation  is  the  re- 
ward for  fastings,  washings,  almsgiving,  and  sab- 
batic observances,  and  taught  that  salvation  flows 
from  the  immeasurable  goodness  of  God.  Such 
teaching  seemed  to  annul  the  Law  and  the  Prophets. 
In  consequence  the  authoritative  Teacher  had  to  say : 

Think  not  that  I  came  to  destroy  the  law  or  the  prophets: 
I  came  not  to  destroy,  but  to  fulfil. 

,^v    a.  Two  Attitudes  Toward  the  Old  Testament 

^  Jesus,  then,  assumed  both  a  positive  and  negative 
attitude  toward  the  Old  Testament  revelation.  His 
affirmative  position  is  seen  in  his  constant  appeal 
to  its  authority,  in  his  rebuke  of  the  scribes  for  their 
perversion  of  its  meaning,  and  in  the  fact  that  he 
held  himself  amenable  to  its  requirements  both  in 
teaching  and  conduct.  So  certain  was  he  of  the 
perpetual  validity  of  the  law,  that  he  asserted  that 
his  own  position  in  the  kingdom  of  God  was  con- 
ditioned by  his  obedience  to  one  of  the  least  com- 
mandments.^ 

"Matt.  5  :  6;  11  :  28-30.  »  Matt,  r,  :  MO. 


Concerning  the  Work  of  the  Vicegerent       91 

His  negative  position  is  illustrated  in  the  declara- 
tion that  the  Mosaic  enactment  concerning  divorce 
did  not  adequately  declare  God's  will ;  in  the  revolu- 
tionary statement : 

There  is  nothing  from  without  the  man,  that  going  unto 
him  can  defile  him:  but  the  things  which  proceed  out  of  the 
man  are  those  that  defile  the  man; 

and  in  the  bold  claim  to  be  more  authoritative  than 
Moses.i^ 

The  question  arises,  How  could  Jesus  fulfil  the 
Law,  and  at  the  same  time  depart  from  its  precepts  ? 
The  answer  lies  in  what  Jesus  believed  himself  to  be. 
Before  he  could  pass  judgment  on  the  value  of  the 
Law  as  a  revelation,  he  had  to  have  some  standard 
of  comparison.  He  believed  himself  to  be  the  stan- 
dard. He  was  sure  that  he  knew  perfectly  well  the 
will  of  God,  and  that  in  himself  was  the  perfect  reve- 
lation of  God."  Jesus,  then,  tested  the  law  by  his 
own  knowledge  of  the  Father  and  discovered  that  it 
failed  to  reveal  truly  the  divine  perfections.  He  who 
was  consciously  superior  to  Moses,  Solomon,  and 
Jonah,  and  who  claimed  lordship  over  the  Temple 
and  the  Sabbath,  and  who  declared  himself  the 
judge  of  human  destiny,  could  without  self-contra- 
diction assume  authority  to  pass  judgment  on  the 
legal  literature  of  his  people.  But  in  doing  this 
he  did  not  legislatively  abrogate  the  law.  His 
mission  was  one  of  fulfilment,  not  of  legislation; 
and  the  fulfilment  pertained  to  the  law  in  its 
entirety — its  civil,  ceremonial,  and  moral  enact- 
ments. 

"Matt.  5  :  20-48. 
"Matt.  11  :  27. 


92  What  Jesus  Taught 

&.  Meaning  of  Fulfil  as  Applied  to  the  Law 

Jesus  used  the  word  "  fulfil  "  in  two  senses.  He 
fulfilled  the  law  in  not  breaking  it.  He  pointedly 
said : 

Whoever  therefore  shall  break  one  of  these  least  command- 
ments, and  shall  teach  men  so,  shall  be  called  least  in  the 
kingdom  of  heaven;  but  whoever  shall  do  and  teach  them, 
he  shall  be  called  great  in  the  kingdom  of  heaven. 

In  this  declaration  he  denies  that  he  is  a  law-breaker, 
for  certainly  he  did  not  think  himself  least  in  the 
kingdom.  But  to  say  that  Jesus  obeyed  the  Law  is 
to  say  little,  for  as  a  good  Jew  he  obeyed  its  civil 
and  ritual  and  moral  regulations.  Hence  while  "  to 
fulfil "  must  mean  to  obey,  it  must  mean  also  much 
more  than  obedience. 

Jesus  contrasted  "  I  say  unto  you  *'  with  "  it  was 
said  to  those  of  old.*'  This  contrast  shows  the 
other  meaning  that  belongs  to  the  word  fulfil.  The 
Mosaic  legislation  was  given  at  a  definite  time  of  the 
world's  history,  and  partook  of  the  limitations  in- 
herent in  that  epoch.  It  did  not  express  fully  the 
character  of  God,  or  reflect  the  moral  conditions  of 
the  people  to  whom  it  was  given.  It  was  enacted 
as  a  means  of  education;  hence,  it  must  not  be  too 
high  nor  too  low.  Too  rigid  laws  beget  despair,  and 
too  lax  legislation  is  not  disciplinary.  The  histor- 
ically conditioned  makes  accommodation  necessary; 
accommodation  makes  fulfilment  necessary.  As  the 
human  race  advances,  the  laws  governing  it  must 
keep  pace.  In  the  process,  preceding  laws  are  not 
simply  repealed ;  their  moral  content  is  taken  up  and 
embodied  in  new  enactments.    The  restatement  of 


Concerning  the  Work  of  the  Vicegerent       93 

the  moral  principle  involved  in  the  old  law  is  a  ful- 
filment of  the  old. 

When  an  enacted  law  hides  the  principles  that  led 
to  its  enactment,  conscience  is  satisfied  only  when 
the  moral  content  is  declared  to  be  the  standard. 
This  is  just  what  Jesus  did.  He  filled  that  statute 
full  of  the  meaning  the  divine  Lawgiver  intended, 
i.  e.,  he  fulfilled  it.  For  example,  the  law  forbidding 
murder  under  penalty  of  death  was  interpreted 
rightly  as  referring  to  homicide,  or  expressed 
otherwise,  it  forbade  harboring  anger  so  hot  as  to 
impel  to  manslaughter.  Jesus  says  that  a  man  must 
not  only  not  be  angry  enough  to  kill  his  fellow  man, 
but  he  must  not  be  angry  enough  to  call  him  an 
empty  head  or  a  fool.  Thus  interpreted,  the  law 
forbids  angry  feeling,  not  merely  the  outward  mani- 
festation of  anger  in  murder.^^ 

Likewise  Jesus  fulfilled  ceremonial  laws  by  inter- 
preting them.  The  commandments  regarding  clean- 
ness and  uncleanness  were  symbolical.  They  taught 
the  truth  that  there  is  no  pollution  except  moral  pol- 
lution. Symbolical  representation  of  this  truth  was 
necessary,  because  Israel  was  unable  to  appreciate 
the  value  of  moral  purity.  Because  of  the  inherent 
tendency  of  the  human  heart,  Israel  emphasized  the 
symbol,  and  so  missed  the  purpose  of  ceremonial 
cleansing.  Now,  in  the  case  of  symbols  and  rites 
sometimes  the  most  effective  way  to  interpret  them 
is  to  break  them.  Jesus  did  this ;  he  broke  the  shell 
in  order  to  bring  to  light  the  kernel;  he  magnified 
moral  defilement  by  brushing  aside  that  which  sim- 
ply shadowed  it.  Men  no  longer  confound  cleansing 
of  the  hands  with  cleansing  of  the  heart,  because  the 

12  Matt.  5  :  21-26. 


7. 


Ty 


94  What  Jesus  Taught 

Mosaic  ordinances  concerning  cleansing  have  ful- 
filled their  mission. 

The  law  in  its  entirety,  then,  Jesus  fulfilled,  be- 
cause he,  as  the  complete  revelation  of  God,  filled 
to  the  full  the  preliminary  revelation  given  in  Old 
Testament  legislation.  In  him  "all  things  were 
accomplished."  The  law  in  statute  form  passed 
away,  but  in  its  ethical  requirements  it  abides,  be- 
cause Jesus  Christ  abides. 

c.  The  Word  "  Fulfil "  as  Applied  to  the  Prophets 

Jesus  fulfilled  the  prophets  also.  Here  the  word 
"  fulfil "  has  as  many  meanings  as  the  prophet  had 
functions.  Since  prophets  demanded  right  conduct, 
he  fulfilled  them  by  living  the  moral  and  religious 
life  they  demanded ;  since  they  were  God's  servants 
to  preach  good  tidings  to  broken-hearted  Israel  lan- 
guishing in  captivity,  and  so  types  of  the  ideal  Ser- 
vant, he  fulfilled  the  type  by  doing  in  the  moral 
and  religious  sphere  what  the  prophets  did  in  the 
political.  As  Isaiah  proclaimed  the  acceptable  year 
of  the  Lord  to  prisoners  in  Babylon,  so  Jesus  pro- 
claimed liberty  in  Nazareth  to  those  enslaved  in  sin, 
and  thus  laid  bare  the  real  meaning  of  Isaiah's  glad 
proclamation.^^ 

Again,  since  prophets  predicted  the  coming  of  a 
person  who  would  reign  and  suffer,  their  words 
could  be  fulfilled  only  by  coming  true ;  that  is,  there 
must  happen  in  fact  what  was  promised  in  word. 
So  Jesus  rode  into  Jerusalem  on  a  royal  beast,  there- 
by claiming  to  be  the  king  of  Zechariah's  predic- 
tion;^* he  died  and  appeared  again  in  glory,  and  in 
so  doing  claimed  to  be  the  Christ  of  the  prophets.^* 

"Luke  4  :   lG-10.  i*  Mark  11   :  1-11.  "Luke  24  :  2of. 


Concerning  the  Work  of  the  Vicegerent       95 

Jesus  Christ,  then,  fulfilled  the  law  and  the 
prophets  by  being  the  end  for  which  they  existed. 
The  history  and  literature  of  the  Jewish  nation  have 
no  meaning  apart  from  him.  He  fulfilled  them,  be- 
cause they  are  filled  full  of  him. 

(2)  Healing 

Not  only  by  word,  but  also  by  deed,  Jesus  showed 
the  saving  benefits  of  his  mission.  He  healed  be- 
cause it  was  part  of  his  Messianic  work.^^ 

a.  Function  of  Healing 

His  miracles  served  at  least  three  distinct  pur- 
poses :  First,  they  attested  his  person  and  his  work, 
for  they  were  evidences  that  God  was  working 
through  him.i^  Secondly,  they  served  as  gestures 
to  emphasize  his  words.  He  spoke  words  of  grace, 
and  demonstrated  by  act  that  he  had  the  compassion 
he  said  he  had.  A  notable  instance  of  this  is  the 
healing  of  the  leper.^^  The  leper  had  good  reason 
to  doubt  the  willingness  of  Jesus,  for  his  experience 
had  taught  him  that  no  man  had  sympathy  for  him, 
but  rather  shunned  him  as  an  unclean  thing,  under 
the  curse  of  God.  He  asks  himself.  Will  this  won- 
drous healer  treat  me  as  other  men  do?  Jesus  dis- 
pelled his  doubts  by  coming  into  fellowship  with 
him;  he  touched  him.  The  touch  of  Jesus  demon- 
strated beyond  a  doubt  the  "  I  will."  The  Saviour's 
compassionate  willingness  is  exemplified  in  the  act 
of  contact.  Thirdly,  miracles  illustrated  the  nature 
of  Jesus'  work  in  the  spiritual  sphere,  for  relief  of 

w  Matt.  11  :  15  ;  Luke  13  :  32. 
«Matt.  12  :  28;  cf.  11  :  20. 
18  Mark  1  :  41. 


96 What  Jesus  Taught 

physical  distress  symbolized  the  higher  good  to  be 
enjoyed  in  the  salvation  of  the  soul.  To  forgive 
sins  was  a  higher  function  than  to  heal  the  para- 
lytic; the  latter  is  incidental  to  the  former.^^  His 
frequent  commands  that  his  miracles  should  not 
be  noised  abroad  and  his  constant  refusal  to  work 
signs  on  demand  show  that  Jesus  did  not  regard 
miracles  as  ends  in  themselves.  With  some  truth  it 
may  be  said  that  the  last  two  characteristics  differ- 
entiate the  miracles  of  Jesus  from  the  miracles  of 
Old  Testament  prophets  and  New  Testament 
apostles. 

As  teacher  and  healer  Jesus'  work  was  confined  to 
Palestine.  The  reason  for  this  concentration  of  ac- 
tivity is  twofold.  The  Jews  alone  could  understand 
the  terms  Jesus  used  when  talking  about  God,  sin, 
and  salvation,  for  they  had  learned  their  meaning 
by  centuries  of  training.  Heathenism  could  have 
given  no  point  of  contact  for  Christ's  teaching. 

Again,  like  a  wise  instructor  he  limited  the  range 
of  his  work.  He  could  not  cover  a  wide  area  effec- 
tively in  a  short  lifetime,  because  he  was  compelled 
to  repeat  his  words  often  and  present  the  truth  from 
different  angles  and  emphasize  his  message  by  per- 
sonal association,  in  order  to  impart  instruction  to 
men  little  prepared  to  receive  it. 

Jesus  rigorously  maintained  this  policy  of  concen- 
tration. He  never  entered  gentile  towns  to  teach, 
and  when  his  presence  in  such  towns  was  discovered, 
he  refused  to  heal  the  sick,  because  beyond  the 
sphere  of  his  work.^^  During  his  lifetime  he  for- 
bade his  disciples  to  work  beyond  that  sphere.^^ 
This,  however,  was  due  to  the  additional  reason  that 

"  Mark  2  :  1-12.  =«  Matt.  15  :  24.  ^i  Matt.  10  :  6. 


Concerning  the  Work  of  the  Vicegerent       97 

the  disciples  were  disqualified  by  prejudice  and  lack 
of  love  to  bear  glad  tidings  to  gentiles  and  Samar- 
itans. 

Jesus  did  not  intend  that  his  hearers  should  un- 
derstand that  Israelites  alone  were  the  objects  of 
his  saving  work,  for  the  Old  Testament  taught  dif- 
ferently, and  his  own  requirement  of  faith  as  the 
condition  of  receiving  the  good  he  brought  showed 
that  gentiles  may  share  his  salvation."  There  can 
be  no  geographical  or  national  barriers  to  salvation 
when  a  state  of  mind  and  heart  is  the  sole  condition 
of  receiving  it. 

Moreover,  the  illustration  of  the  "  Good  Samar- 
itan "  is  proof  that  Jesus  had  no  sentimental  notion 
of  the  superior  advantage  of  Israelites;  and  he  ex- 
plicitly stated  that  the  blessedness  of  the  kingdom 
V      of  heaven  will  be  shared  by  those  outside  of  the  Jew- 
'^ .   ish  nation.23 

The  marvelous  patience  and  optimism  of  Jesus 
are  exhibited  in  the  fact  that,  in  spite  of  the  nar- 
rowness of  his  field  of  labor  and  of  the  dulness  of  his 
pupils  and  indifference  of  his  hearers  to  moral 
beauty,  he  was  not  discouraged.  He  was  content 
to  secure  a  suitable  basis  of  operation  from  which 
his  kingdom  could  be  extended.  He  was  confident 
that,  though  small  in  its  beginning,  the  kingdom  of 
God  would  attain  surprising  magnitude.^* 

(3)  Service  of  Jesus*  Death 

The  service  of  teaching  and  healing  did  not  ex- 
haust Jesus'  mission.  His  best  service  was  volun- 
tary death  for  the  good  of  others.^^    That  he  did  not 

22  Matt  15  :  28.  24  ^yfark  4  :  26-32. 

«» Matt.  8  :  11.  ^s  Mark  10  :  45, 


98  What  Jesus  Taught 

make  this  service  prominent  until  late  in  his  min- 
istry is  no  proof  that  he  was  ignorant  of  it  in  his 
earlier  ministry.  On  the  contrary,  he  early  an- 
nounced the  mourning  that  must  follow  the  sudden 
snatching  away  of  the  bridegroom ;  ^e  and  somewhat 
later  he  told  his  enemies  that  they  would  see  in  his 
temporary  burial  a  sign  of  his  Messiahship."  After 
Peter's  confession  he  openly  announced  the  bloody 
death  awaiting  him,  and  frequently  repeated  the  an- 
nouncement with  fuller  details.^^ 

He  could  not  be  explicit  earlier,  for  he  had  to  win 
the  love  of  his  followers  for  himself  as  teacher  be- 
fore he  could  give  them  unwelcome  truth.  A  suf- 
fering Christ  was  to  them  a  contradiction  in  terms ; 
it  was  a  paradox  that  repelled.  The  Teacher  that 
expressed  it  would  have  been  abandoned,  unless  the 
pupils  had  become  attached  to  him  as  friend  through 
prior  companionship.  So  Jesus  patiently  taught 
them  as  they  were  able  to  bear  instruction. 

Another  significant  thing  is,  that  Jesus  did  not 
emphasize  the  meaning  and  purpose  of  his  death  as 
his  apostles  did  after  the  resurrection.    This  fact, 
too,  is  to  be  accounted  for  by  the  necessity  of  the 
case;  for  it  would  have  been  useless  to  talk  about 
the  purpose  of  a  fact  when  the  fact  itself  was  dis- 
believed.    How  could  the  disciples  have  any  com- 
prehension of  the  purpose  of  Jesus*  death,  when  they 
could  not  believe  that  he  would  die?     When  his 
death  became  a  fact  in  history,  then  they  were  in 
a  position  to  measure  its  significance.     From  the 
very  first,  they  conceived  the  death  of  Christ  in  con- 
s' Mark  2  :  20. 
«  Matt.  12  :  39f. 
28  Matt.  17  :  22  ;  20  :  17-19,  28  ;  26  :  2,  12,  24. 


Concerning  tlie  Work  of  tlie  Vicegerent       99 

nection  with  human  sin.^®  Paul  did  not  "  think  out " 
the  saving  significance  of  Christ's  death,  for  he  got 
the  doctrine  from  others ;  and  the  short  time  elapsing 
between  the  crucifixion  of  Jesus  and  the  conversion 
of  Paul  will  not  permit  the  supposition  that  Peter, 
James,  or  John  constructed  a  philosophy  of  the  facts 
of  their  Master's  life,  death,  and  resurrection  in  re- 
lation to  God  and  man,  unless  they  are  credited 
with  powers  of  imagination  and  abstract  thought 
not  discoverable  in  what  is  told  of  them  in  the  Gos- 
pels. We  are  then  led  to  ask,  whether  there  is  not 
a  genetic  connection  between  the  teaching  of  Jesus 
and  the  preaching  of  his  apostles,  and  whether  the 
sayings  of  Jesus  do  not  preserve  some  teaching  on 
the  significance  of  his  death. 

The  death  of  Jesus  was  unique ;  never  before  was 
there  such  a  death.  It  was  not  suicide  committed 
in  a  moment  of  despair,  but  a  gift  of  free  love  for 
the  undeserving.  It  was  not  an  accident,  nor  such 
a  death  as  may  come  in  the  ordinary  providence 
of  God.  It  was  not  a  national  calamity,  like  the 
death  of  Josiah  or  the  execution  of  John  the  Bap- 
tist; nor  was  it  simply  a  martyrdom  for  the  truth, 
such  as  he  demanded  of  his  followers.  No  doubt, 
there  is  truth  in  the  statement  that  Jesus  died  as  a 
martyr  for  the  sake  of  righteousness,  for  rather 
than  deny  his  teaching  he  suffered,  and  he  expressly 
said  that  in  so  doing  he  would  meet  a  prophet's 
fate ;  ^°  but  it  is  also  true  that  his  constant  asser- 
tion that  he  was  under  divine  necessity  to  die,^^  and 
that  his  death  was  in  accord  with  God's  purpose  as 
revealed  in  the  Old  Testament,^^  ^^d  his  conscious- 

» 1  Cor.  15  :  3.  «  Matt.  16  :  21  :  26  :  31,  42. 

»  Luke  13  :  33.  ^  Matt.  26  :  54,  56  ;  Luke  22  :  37. 


100  What  Jesus  Taught 

ness  of  being  of  so  much  value  that  his  life  was  an 
equivalent  to  the  life  of  many  ^^  show  that  his  death 
cannot  be  thought  of  as  the  result  of  a  martyr's 
holy  enthusiasm  for  truth. 

Again,  Jesus'  death  is  distinguished  from  that  of 
an  ordinary  martyr  in  that  he  died  for  love  to  man, 
rather  than  for  love  of  truth.  It  is  comparatively 
easy  to  yield  life  for  what  one  believes  to  be  the 
truth ;  it  is  difficult  to  die  deliberately  for  the  advan- 
tage of  another ;  it  is  common  to  normal  men  to  love 
right  in  the  abstract,  but  is  exceptional  to  love  men 
well  enough  to  make  them  right  in  conduct ;  it  is  not 
often  that  a  friend  dies  for  a  friend,  but  Jesus  died 
for  sinners.  If,  then,  he  be  ranked  with  martyrs, 
he  must  be  considered  unique  among  them,  and  so 
unique  as  to  demand  explanation. 

The  first  unique  fact  in  Jesus'  death,  then,  is  that 
it  was  of  specific  divine  appointment,  in  accordance 
with  God's  predetermined  purpose;  the  second 
unique  fact  is  that  Jesus  deliberately  gave  what 
it  was  in  his  power  to  keep.  He  had  only  to  make 
request  of  the  Father,  and  legions  of  angels  would 
have  hastened  to  his  rescue,  but  he  did  not.^*  The 
third  unique  fact  is  that  he  knew  himself  to  be  worth 
all  he  came  to  rescue.^^ 

(4)  Heavenly  Activity 

The  Vicegerent's  activity  did  not  cease  with  his 
removal  from  earth  by  violence..  He  knew  that  after 
death  he  would  meet  his  disciples  for  further  in- 
struction.^*^ 

8»  Mark  10  :  45.  »  Mark  10  :  45. 

»*Matt.  26  :  53.  »  Matt.  26  :  32. 


VIII 

WHAT  JESUS  TAUGHT  CONCERNING  THE 
SUBJECTS  OF  THE  KINGDOM 

The  aim  of  Jesus  was  to  bring  men  into  submis- 
sion to  the  King,  that  God's  will  may  be  done  on 
earth  as  it  is  done  in  heaven.  To  do  this  he  fur- 
nished motives  sufficiently  strong  to  induce  the  dis- 
obedient and  rebellious  to  submit  their  wills  to  the 
will  of  the  Father. 

The  truths  presented  were:  First,  Man  is  worth 
redeeming ;  secondly,  Man  needs  a  redeemer ;  thirdly, 
Man's  redemption  is  possible. 

1.  The  Worth  of  Man 

Jesus  assumed  that  a  little  reflection  would  lead 
men  to  act  as  if  they  were  worth  more  than  the 
sensuous  things  that  surround  them.  He  constantly 
addresses  them  as  though  they  knew  that  they  had 
relations  with  the  supersensuous  and  divine.  Man's 
true  self  continues  when  the  body  has  perished.^  It 
is  the  unseen  world  alone  that  holds  treasures  that 
can  reward  man's  noblest  endeavors.^ 

Man  outweighs  the  kingdoms  of  the  world  with  all 
their  glory,  for  the  immortal  self  after  death  either 
enjoys  the  companionship  of  Jesus  and  of  the 
blessed,^  or  suffers  a  descent  so  sad  and  awful  as  to 


J  Matt.  10  :  28  ;  Luke  12  :  13-21. 
2  Matt.  6  :  9-21. 
'Luke  23  :  43. 


101 


102  What  Jesus  Taught 

be  described  by  the  tender  Jesus  as  a  place  of  tor- 
menting flame  and  unquenchable  thirst.*  Christ  ex- 
pected that  the  moral  constitution  of  man  would  give 
but  one  answer  to  the  question,  What  does  it  profit  a 
man  to  gain  the  whole  world  and  forfeit  his  soul? 
He  was  confident  that  the  answer  would  be,  Nothing. 

Jesus  taught  that  God  values  not  only  humanity 
as  a  social  whole,  but  every  individual  member  of 
the  race,  however  weak  and  insignificant.  The  one 
erring  sheep  engrosses  the  shepherd's  attention 
more  than  the  entire  flock  safely  folded.^  So  pre- 
cious in  God's  sight  is  one  of  the  little  ones  that  be- 
lieve that  sure  and  disgraceful  death  cannot  mea- 
sure the  doom  awaiting  those  that  cause  him  to 
stumble.®  A  single  sinner  that  repents  occasions 
joy  in  the  presence  of  the  King  and  his  attendants.^ 

On  the  subject  of  man's  value,  as  on  every  sub- 
ject, Christ's  activity  illustrated  and  emphasized  his 
words.  He  not  only  said  that  men  were  dear  to 
him,  but  he  also  acted  as  if  they  were.  He  did  not 
scorn  the  people,  because  they  knew  not  the  law,  but 
"was  moved  with  compassion  for  them,  because 
they  were  harassed,  and  scattered,  as  sheep  having 
no  shepherd."  He  delighted  to  come  into  closest 
intimacy  with  political  and  social  outcasts.®  In  other 
words,  he  treated  the  poor,  the  ignorant,  the  de- 
praved as  though  they  were  worth  something,  and 
they  responded  to  his  estimate  and  became  conscious 
of  possessing  moral  value.  They  sought  companion- 
ship with  a  Teacher  that  respected  them.  The  Phy- 
sician healed  them  by  making  them  feel  the  joy  of 


«Luke  16  : 

19-24. 

»  Luke  15  : 

:   10. 

6  Matt.  18 

:  12f. 

«  Luke  15  : 

:  1-32. 

•Matt.  18 

:  6. 

Concerning  the  Subjects  of  the  Kingdom     103 

self-respect,  for  self-respect  saves  from  degradation 
and  furnishes  a  worthy  ideal.  In  imagination  the 
self-respecting  man  sees  the  ideally  possible,  and  the 
effort  to  become  like  his  idealized  self  is  abandon- 
ment of  the  actual  self.  It  is  no  wonder  that  fisher- 
men and  publicans  gladly  left  all  to  follow  One  who 
had  given  them  some  idea  of  their  worth ;  no  wonder 
that  women  of  the  city  were  lifted  from  lives  of 
public  shame  when  they  discovered  One  who  invited 
them  to  associate  with  him  in  purity. 

Christ's  conduct  naturally  alienated  the  socially  re- 
spectable and  stirred  them  to  hositility ;  but  he  cared 
nothing  for  conventional  customs  of  society,  nor  for 
theological  opinions  sanctioned  by  generations  of  re- 
ligious teachers,  if  by  disregarding  them  he  could 
put  man  in  his  rightful  place.  He  therefore  seemed 
to  delight  to  heal  on  Sabbath  days,  for  in  this  way 
he  most  effectively  taught  that  man  is  of  more 
importance  than  any  national  institution  however 
hallowed  by  centuries  of  observance.  The  startling 
words,  "The  sabbath  was  made  for  man,  and  not 
man  for  the  sabbath,"  «  put  the  humblest  Jew  above 
the  day  that  was  thought  to  have  limited  God's 
creative  work,  and  for  violation  of  whose  sanctity 
death  was  inflicted.  Jesus'  apparent  depreciation  of 
the  Sabbath  occasioned  plots  to  kill  him,  for  his  ene- 
mies did  not  perceive  that  instead  of  belittling  their 
holy  day  he  was  exalting  man.  His  death  did  not 
silence  his  testimony,  for  more  eloquently  than 
words  the  crucifixion  proclaims  Christ's  estimate  of 
man.  He  valued  men  more  than  he  valued  his  life. 
The  cross  remains  a  constant  and  convincing  witness 
of  man's  worth  in  the  sight  of  God.    The  life  Christ 

»  Mark  2  :  27. 


104  What  Jesus  Taught 

lived  as  the  Son  of  God  gives  to  every  man  the  po- 
tential worth  of  a  son  of  God. 

2.  Man's  Moral  Condition 

The  best  men  whom  Jesus  met  were  ashamed  of 
their  conduct.  He  had  no  need  to  convince  them 
of  their  evil  acts  or  thoughts.  He  assumed  that 
every  one  knew  that  in  his  own  personal  history  and 
in  the  history  of  the  race  there  had  been  moral 
fault.  Accordingly,  he  makes  his  appeal  directly  to 
the  conscience,  without  discussing  the  origin  and 
extent  and  nature  of  the  evil  we  call  sin.  Man's 
moral  judgment  testifies  that  he  feels  the  pressure 
of  God's  will  urging  him  to  right  decisions,  and  his 
experience  testifies  that  his  own  will  resists  the 
recognizable  divine  pressure.  This  normal  experi- 
ence Jesus  formulated  in  speech,  when  he  taught 
that  the  will  of  God  must  be  the  standard  of  con- 
duct and  that  no  one  reaches  the  standard.^^  The 
character  of  God  exemplified  in  human  life  is  to  be 
more  highly  prized  than  wealth,  however  great. 

The  best  men  whom  Jesus  met  had  to  repent. 
Those  who  showed  docility  and  comparative  blame- 
lessness  by  attaching  themselves  to  him  are  de- 
scribed as  debtors  owing  the  enormous  sum  of  ten 
thousand  talents,  and  the  most  faithful  servants  are 
still  unprofitable  servants.^^ 

Jesus  did  not  define  the  nature  of  sin,  but  indirect 
statements  warrant  the  following  conclusions:  Sin 
is  an  incident  in  each  man's  life.  Its  origin  and  his- 
tory can  be  traced,  for  it  is  the  conscious  act  of  a 
person.  Every  man  knows  when,  where,  and  why 
he  sinned.    But  the  incidental  character  of  a  sinful 

10  Mark  10  :    18.  i^  Tjikp  17   :   7-10. 


Concerning  the  Subjects  of  the  Kingdom     105 

act  does  not  lessen  its  enormity.  An  isolated  trans- 
gression entails  enduring  consequences. 

I  say  to  you,  that  every  idle  word  that  men  shall  speak, 
they  will  give  account  of  it  in  the  day  of  judgment."  .  .  .  Who- 
ever causes  one  of  these  little  ones  that  believe  in  me  to 
stumble,  it  is  profitable  for  him  that  a  great  millstone  should 
be  hanged  about  his  neck,  and  he  should  be  sunk  in  the  depths 
of  the  sea."" 

The  permanency  of  the  effect  of  a  single  misdeed 
arises  from  the  nature  of  personality.  The  will  is 
affected  by  every  choice;  it  gains  character  in  the 
act  of  choosing.  Repeated  decisions  for  evil  make  it 
impossible  to  choose  anything  but  evil. 

Brood  of  vipers!  How  can  ye,  being  evil,  speak  good 
things?  For  out  of  the  abundance  of  the  heart  the  mouth 
speaks." 

Acts  of  sin  are  sinful,  because  they  can  be  traced 
back  to  a  sinful  disposition.  Angry  feelings  and 
lustful  looks  need  not  iind  expression  in  murder  and 
adultery  to  give  them  ethical  values.  Just  as  cer- 
tainly as  corrupt  fruit  indicates  corrupt  trees,  so 
certainly  do  misdeeds  prove  corrupt  natures.  The 
heart,  the  center  of  emotional  and  volitional  activ- 
ities, is  vitiated. 

From  within,  out  of  the  heart  of  men,  evil  thoughts  pro- 
ceed, fornications,  thefts,  murders,  adulteries,  covetousness, 
wickednesses,  deceit,  wantonness,  and  evil  eye,  blasphemy, 
pride,  folly:  all  these  evil  things  proceed  from  within,  and 
defile  the  man.'' 

The  sinfulness  antecedent  to  the  sinful  act  is  not 
a  misfortune,  for  it  begets  guilt,  nor  is  it  a  master- 


12  Matt.  12 

:  36. 

"Matt.  12  :  34. 

"Matt.  18 

:  6. 

i«  Mark  7  :  21-23. 

H 

106  What  Jesus  Taught 

ing  fate  overpowering  the  sinner  as  a  victim,  for  in 
spite  of  his  helplessness  he  knows  that  he  sinned, 
and  is  therefore  responsible.  An  awakened  con- 
science does  not  distinguish  between  the  act  and  the 
state.  It  cries,  "  God  be  merciful  to  me  the  sinner." 
The  sinner  is  not  isolated  in  his  sin.  He  is  en- 
meshed in  the  moral  impotency  of  the  race.  The 
babe  begins  life  with  a  history ;  the  combined  forces 
of  its  ancestry  converge  in  the  helpless  infant.  Its 
nature  is  determined  by  choices  not  its  own;  it  in- 
herits results  of  decisions  in  which  it  had  no  con- 
scious part.  Jesus  recognized  the  power  of  heredity, 
both  organic  and  social,  to  master  men,  and  did  not 
hesitate  to  say  that  his  own  generation  experienced 
the  results  of  the  accumulated  guilt  of  all  the  past. 

Do  ye  fill  up  the  measure  of  your  fathers :  Serpents !  Brood 
of  vipers!  How  are  ye  to  escape  the  judgment  of  hell? 
Therefore,  behold,  I  send  to  you  prophets,  and  wise  men,  and 
scribes;  some  of  them  ye  will  kill  and  crucify,  and  some  of 
them  ye  will  scourge  in  your  synagogues,  and  persecute  from 
city  to  city ;  that  on  you  may  come  all  the  righteous  blood  shed 
on  the  earth,  from  the  blood  of  righteous  Abel  to  the  blood 
of  Zechariah,  son  of  Barachiah,  whom  ye  killed  between  the 
temple  and  the  altar.  Verily  I  say  to  you,  All  these  things 
shall  come  on  this  generation." 

He  also  assumed  that  the  same  generation  had  the 
power  to  overcome  the  tyranny  of  heredity,  if  it  had 
been  so  disposed.  It  was  free  to  escape  impending 
doom. 

0  Jerusalem,  Jerusalem,  that  killest  the  prophets,  and 
stonest  those  who  are  sent  to  her;  how  often  did  I  wish  to 
gather  thy  children  together,  as  a  hen  gathers  her  chickens 
under  her  wings,  and  ye  would  not." 

"  Matt.  23  :  33-36.  »»  Matt.  23  ;  37. 


Concerning  the  Subjects  of  the  Kingdom     107 

Jesus  did  not  solve  the  problem  involved,  but 
simply  accepted  the  facts  insisted  upon  six  cen- 
turies earlier,  when  Ezekiel  had  to  quiet  the  faith- 
less and  pessimistic  cry  of  a  despairing  people, 

The  fathers  have  eaten  sour  grapes,  and  the  children's 
teeth  are  set  on  edge, 

by  the  counter  truth: 

Behold,  all  souls  are  mine;  as  the  soul  of  the  father,  so 
also  the  soul  of  the  son  is  mine;  the  soul  that  sins  it  shall  die. 

The  statements  of  both  Ezekiel  and  Jesus  are  illus- 
trated in  the  facts  that  modern  biological  science 
emphasizes  the  power  of  heredity  and  that  no  sane 
man  puts  his  sin  to  his  father's  account,  personality 
overrides  heredity  in  the  sphere  of  morals.  The 
soul  that  sins  it  shall  die. 

It  is  noteworthy  that  man's  moral  helplessness  is 
affirmed  by  the  Sinless  One.  Only  he  who  knew  no 
sin  could  estimate  sin  aright. 

While  Jesus'  judgment  of  man  is  severe,  it  is 
also  delicate  and  discriminating.  He  knew  that  man 
is  redeemable,  for  man's  judgment  protests  against 
wrong,  his  intellect  assents  to  truth,  his  sentiment 
responds  to  the  morally  beautiful.  He  is  not  so  bad 
as  he  can  be.  Jesus  saw  admirable  traits  in  those 
whom  he  called  evil. 

If  ye,  then,  being  evil,  know  how  to  give  good  gifts  to 
your  children,  how  much  more  will  your  Father  who  is 
in  heaven  give  good  things  to  those  who  ask  him." 

The  good  Samaritan,  a  semiheathen,  had  qualities 
worthy  of  imitation.^^    The  strict  morality  of  the 

^8  Matt.  7  :  11,  «  Luke  10  :  25-37. 


108  What  Jesus  Taught 

rich  young  ruler  commanded  the  admiration  of 
Jesus.2^  The  hypocritical  Pharisees  had  power  to 
judge  what  was  right. ^^  Among  men,  then,  Christ 
recognized  differences  of  character  and  degrees  of 
guilt.  Varying  circumstances  determine  degrees  of 
responsibility  in  conduct.  Children  have  not  the 
glaring  faults  of  adults  and  are  less  blameworthy ;  " 
ignorance  mitigates  guilt,  for  **  he  that  knew  not, 
and  did  things  worthy  of  stripes,  will  be  beaten  with 
few  " ;  -^  incomplete  obduracy  is  not  unpardonable, 
for  it  arises  from  misunderstanding  of  the  person 
and  work  of  the  Son  of  man ;  "*  complete  obduracy 
involves  unpardonable  guilt,  for  men  with  conscience 
so  perverted  as  not  to  distinguish  Satanic  agency 
from  divine  power  are  incapable  of  forming  prefer- 
ences in  the  moral  sphere,  and  therefore  have  no  evil 
to  shun,  nor  good  to  choose.^^ 

In  spite  of  excellencies  in  human  nature  it  lacks 
one  thing,  viz.,  recuperative  power  to  return  to  God 
in  purity.  Guilty  all  men  are,  and  penalty  follows 
guilt,  but  because  there  are  degrees  of  guilt,  there 
are  degrees  of  punishment.^^  There  is  something 
inexpressibly  sad  in  hearing  him  who  said, 

Come  to  me,  all  ye  that  labor  and  are  heavy  laden,  and 
I  will  give  you  rest, 

say  also, 

Depart  from  me,  accursed,  into  the  eternal  fire  prepared 
for  the  devil  and  his  angels. 

20  Mark  10  :  21. 
•^^  Luke  12  :  57. 

22  Matt.  18  :  3f. 

23  Luke  12  :  4Xf.  ;  cf.  23  :  34. 
^•Matt.  12   :   32. 

25  Mar!:  ?.  :   20. 

2«Luko  12  :  48;  Matt.  11   :  20-24. 


Concerning  the  Subjects  of  the  Kingdom     109 

It  seems  incongruous  to  hear  him  who  revealed 
God's  love  for  lost  men  speak  again  and  again  of 
a  worm  that  dies  not  and  of  a  fire  that  is  not 
quenched.  It  seems  impossible  that  the  same 
Teacher  should  have  spoken  such  contradictory- 
words  concerning  man.  How  can  man  be  worth 
so  much,  if  his  doom  is  so  awful?  But  the  fate  of 
guilty  man  is  but  the  obverse  of  his  worth.  Just 
because  he  is  destined  for  godlikeness,  to  miss  his 
destiny  is  to  experience  loss  inadequately  expressed 
by  any  human  analogy. 

3.  Redemption  Is  Possible 

Since  men  have  transgressed  God's  will  and  are 
not  members  of  the  kingdom,  they  become  members 
by  submission  to  the  King's  requirements.  As  Vice- 
gerent, Jesus  required  the  following  conditions : 

(1)  Repentance 

Repentance  is  not  an  act  of  penance,  nor  a  gift 
of  alms,  nor  a  ritual  observance,  but  a  new  view  of 
one's  moral  condition.  It  is  a  confession  of  poverty 
needing  enrichment,^^  of  sickness  needing  healing,^^ 
of  weariness  needing  rest,^^  of  ruin  needing  recov- 
ery,^^  of  sinfulness  needing  pardon.^^  Normally  this 
view  of  self  as  lost  occasions  sorrow  that  impels  to 
changed  conduct.^^  Thjg  j^q^  conduct  gives  repen- 
tance its  value,  for  sorrow  may  be  so  intense  as  to 
lead  to  frenzy  of  remorse,  and  consequently  to 
suicide;  but  suicide  has  no  saving  virtue.  Judas 
had  obtained  a  new  view  of  his  act  of  treachery 

"  Matt.  5  :  3-6.  «>  Luke  19  :  10. 

28  Mark  2  :  17.  si  Luke  5  :  32  ;  18  :  13. 

«>Matt.  11  :  28-30.  "^  Matt.  21  :  29  ;  Luke  15  :  20f. 


110  What  Jesus  Taught 

and  had  experienced  new  feeling,  but  his  conduct 
remained  unchanged.  He  rushed  from  one  criminal 
act  to  another,  from  betrayal  of  innocent  blood  to 
self-murder.  He  was  a  criminal  to  the  last.  Deep 
remorse,  then,  is  no  guaranty  of  genuine  repentance. 
The  undutiful  son  must  repent  (changed  feeling) 
and  go.  The  going  shows  the  true  relation  to  the 
father.  Action,  not  thinking  nor  feeling,  is  the  test 
of  moral  worth.^^ 

This  actual  turning  about  is  what  is  technically 
called  conversion.  It  is  wholly  the  act  of  the  peni- 
tent. The  command  is,  *'  Turn  ye,"  as  if  the  whole 
responsibility  for  changed  conduct  rested  with  the 
sinner.  While  conversion  is  the  initial  act  that  in- 
troduces man  into  the  kingdom  of  God,^^  the  con- 
sequences of  the  initial  act  may  not  be  enduring, 
for  subsequent  conduct  may  be  unworthy.  That  is, 
conversion  is  not  an  act  done  once  for  all.  A  man 
has  need  of  conversion  as  often  as  he  needs  to  change 
his  conduct."^^ 

(2)  Faith 

In  the  preaching  of  John  the  Baptist  repentance 
alone  is  demanded,  and  faith  taken  for  granted, 
because  the  people  were  predisposed  to  believe  in  the 
good  news  of  the  kingdom's  approach.  But  new 
conditions  confronted  Jesus.  He  had  to  bear  the 
burden  of  John's  seeming  failure.  As  the  Baptist's 
ministry  progressed  it  became  possible  to  think  of 
him  as  a  religious  zealot,  commending  himself  to 
the  consciences  of  men  aspiring  for  moral  purity, 
but  alienating  shallow  officials  who  wrangled  about 

3=  Matt.  21  :  31.  «  Matt.  18  :  30.  «  Luke  22  :  32. 


Concerning  the  Subjects  of  the  Kingdom     111 

authority.^^  Pharisees  at  first  welcomed  his  mes- 
sage, but  later  became  indifferent;  and  his  stem 
denunciation  of  Herod's  wickedness  brought  him  to 
the  dungeon  and  to  death. 

If  the  strong,  heroic  Herald  could  misconceive  the 
nature  of  the  kingdom  and  be  tempted  to  doubt  the 
identity  of  Jesus  with  the  Messiah,  it  is  easy  to 
imagine  that  the  people  fancied  themselves  misled 
by  the  promise  of  the  nearness  of  the  kingdom. 
Jesus,  then,  must  add  to  John's  message,  "  Repent, 
for  the  kingdom  of  heaven  is  at  hand,"  the  demand, 
"  Believe  in  the  gospel."  Hence,  in  his  early  preach- 
ing, the  gospel  is  the  object  of  faith."  As  he  ad- 
vanced in  his  ministry  he  more  distinctly  required 
faith  in  himself  as  the  condition  of  receiving  the 
saving  benefits  of  the  kingdom. 

Faith  in  Jesus  was  demonstrated  by  attachment 
to  him  as  disciples  follow  a  teacher.  Such  intimacy 
showed  prior  repentance,  for  Jesus  identified  him- 
self with  the  righteousness  he  required  and  which 
he  bestowed.^^  To  follow  Christ  as  the  embodiment 
of  righteousness  implied  abandonment  of  unright- 
eous living  and  desire  for  purity. 

Faith  and  repentance  are  interrelated  as  cause 
and  effect,  for  repentance  is  impossible  unless  the 
mind  apprehends  and  accepts  truths  that  instru- 
mentally  produce  changed  conduct.  They  are  both 
illustrated  in  the  childlike  attitude  of  the  penitent. 
Entrance  into  the  kingdom  is  impossible  to  one 
who  thinks  his  antecedent  history  commends  him 
to  God  or  debars  him  from  his  favor.  Penitents 
must  be  trustfully  receptive,  and  take  the  king- 
dom as  a  gift,  as  children  receive  gifts  from  parents, 

^  John  1  :  19,  24.  ""  Mark  1  :  15.  »« Matt.  5  :  lOf. 


112  What  Jesus  Taught 

without  questioning  their  fitness  or  unfitness  to  re- 
ceive.^^  The  disciple  must  by  faith  and  repentance 
begin  life  anew  as  a  child  and  must  have  a  child's 
feeling  of  dependence. 

Jesus  did  not  define  faith,  but  its  nature  may  be 
inferred  from  the  usage  of  the  word.  It  may  mean 
an  intellectual  assent  based  on  demonstration,*^  but 
Jesus  did  not  use  it  in  this  sense.  It  may  mean 
belief  in  the  truthfulness  of  a  report,*^  and  it  may 
mean  a  relying  trust  on  a  person  by  virtue  of  his 
power  or  readiness  to  help.  The  last  meaning  is  the 
usual  one  in  the  Gospels;  and  the  object  of  con- 
fidence is  Jesus  and  God. 

Jesus  usually  demanded  faith  as  the  condition  of 
receiving  his  healing  benefits,  but  not  always,  for 
sometimes  he  healed  to  awaken  faith  or  to  exhibit 
his  saving  grace.  Faith  is  ever  the  indispensable 
prerequisite  for  the  forgiveness  of  sins,  since  it 
cannot  be  imagined  that  God  can  ease  the  conscience, 
unless  the  human  soul  feels  its  sin  and  longs  for 
pardon.  Faith  conditioned  ability  to  do  any  work, 
however  seemingly  impossible,  that  had  for  its  pur- 
pose the  establishing  of  the  kingdom  of  the  Vicege- 
rent.*2  No  one  that  lacks  confidence  in  God  or  Christ 
can  possibly  be  an  effective  agent  in  carrying  for- 
ward work  along  the  line  of  God's  redemptive  pur- 
poses as  revealed  in  Jesus. 

(3)  Self-renunciation 

Having  surrendered  himself  by  faith  into  the  keep- 
ing of  the  King,  the  penitent  seeks  the  righteous- 

8»Mark  10  :  15. 

*"  Mark  15  :  32. 

"Mark  10  :  13,  15. 

«Matt.   17  :  20;   21  :  21 ;   Mark   11   :  22;    Luke   17  :  6. 


Concerning  the  Subjects  of  the  Kingdom     113 

ness  of  the  kingdom  and  regards  temporal  good  as  of 
secondary  importance.*^  The  highest  expression  of 
self -surrender  is  readiness  to  suffer  shameful  death 
for  the  sake  of  Christ,  the  King's  Vicegerent.**  Of 
course,  all  other  sacrifices  are  included  in  this  su- 
preme act  of  self-sacrifice.  If  needful,  the  follower 
of  Jesus  gives  his  riches  to  the  poor,*^  severs  home 
ties,*«  and  mutilates  his  body  *^  in  order  to  express 
his  loyalty  and  show  appreciation  of  the  supreme 
good  experienced  in  serving  him.  In  the  estimation 
of  those  most  competent  to  judge,  the  kingdom  is 
worth  more  than  what  its  recipient  can  give.*^ 

Jesus  thus  emphatically  taught  that  whatever 
hindered  single-hearted  service  of  God  disqualified 
for  citizenship  in  the  kingdom  of  heaven.*^ 

4.  Hindrances  to  Entrance 

Since  the  conditions  are  so  exacting,  not  all  those 
invited  enter.  Some  hearers  have  no  receptivity 
whatever  for  the  truth,  for  their  moral  nature  has 
been  so  hardened  by  immoral  practises  or  by  indif- 
ference to  moral  obligations,  that  it  offers  no  place 
for  the  truth  to  take  root ;  ^^  others  are  preoccupied 
with  legitimate  business  cares  of  life  and  are  so 
engrossed  therein  that  they  regard  the  gospel  mes- 
sage as  of  comparatively  little  value ;  "^  others  are 
chained  by  conservatism  and  cannot  break  away 
from  the  past  which  has  given  so  much  good,  so 
that  they  cannot  appreciate  the  new  good  offered 
them  in  the  gospel ;  ^^  others  cannot  see  the  greater 

"Matt.  8  :  33.  *»Matt.  13  :  45f. 

**  Mark  8  :  34.  *»  Matt.  6  :  24. 

"Mark  10  :  21.  «  Matt.  13  :  4f. 

"  Luke  14  :  26.  "  Luke  14  :   15-24. 

"  Mark  9  :  43f.  »>  Luke  5  :  39. 


114  What  Jesus  Taught 

value  of  the  kingdom,  and  are  therefore  barred  from 
its  benefits ;  ^^  and  others  are  proud,  haughty,  and 
worldly-wise,  and  so  will  not  comply  with  conditions 
that  humiliate.^* 

Jesus  did  not  mean  that  the  busy,  the  conserva- 
tive, the  wise,  and  the  rich  were  shut  out  from  the 
kingdom,  because  they  were  busy,  conservative, 
wise,  and  rich,  for  some  of  each  class  were  among 
his  followers,  but  he  simply  stated  facts  as  he  saw 
them  in  human  society.  Yet  the  fact  is,  that  the 
great  majority  that  followed  Christ  were  the  more 
ready  to  follow  because  they  were  not  gripped  by 
these  selfish  considerations.  In  explaining  the  way 
in  which  the  kingdom  is  received  Jesus  announced 
the  axiomatic  principle  that  germination  is  condi- 
tioned by  the  character  of  the  soil.^^ 

5.  Aids  to  Entrance 

The  conditions  of  entrance  are  so  stringent  that 
men  seem  certainly  excluded.^^  It  would  be  so,  if 
it  were  not  for  the  omnipotence  of  God.  No  need 
for  despair  so  long  as  God  is  on  his  throne."  Here 
Jesus  says  that  there  is  a  power  stronger  than  pride 
or  wealth  or  conservatism,  and  that  men  can  by 
divine  aid  break  from  the  past  and  begin  life  anew. 
Elsewhere  also  he  suggests  that  divine  agency  ef- 
fects a  change  in  man's  conduct  and  perceptions.'^® 
Christ  did  not  emphasize  the  necessity  of  divine  aid, 
because  he  was  intent  on  teaching  what  man  must 

"Mark  10  :  23;  Luke  6  :  24. 

"Matt.  11  :  25, 

B^Matt.  13  :  4-23. 

68  Mark  10  :  20. 

"  Mark  10  :  27. 

"Matt.  11  :  27;  13  :  11  ;  IG  :  17. 


Concerning  the  Subjects  of  the  Kingdom     115 

and  can  do.  He  insisted  that  failure  to  enter  must 
be  attributed  to  man,  not  to  God.  Nowhere  does  he 
explain  how  God  works  in  man  to  enable  him  to 
comply  with  conditions  so  humiliating  to  pride  and 
self-sufficiency,  nor  does  he  harmonize  the  divine 
activity  with  man's  freedom  of  choice.  He  assumed 
that  both  were  true,  and  that  neither  makes  the 
other  unnecessary  or  inoperative. 


IX 


WHAT  JESUS  TAUGHT  CONCERNING  THE 
LAWS  OF  THE  KINGDOM 

1.  Ideal  Portraiture  of  Subjects 

The  subjects  of  the  kingdom  are  ideally  portrayed 
in  the  Beatitudes.^  The  picture  is  a  contrast  to 
that  which  Jewish  expectation  painted.  The  Jews 
thought  that  wealth  was  in  itself  evidence  of  God's 
favor,  and  they  therefore  supposed  that  the  rich 
were  surely  heirs  of  the  Messianic  kingdom ;  ^  but 
Jesus  said  that  it  belongs  exclusively  to  the  poor — 
to  those  who  think  themselves  poor,  and  are  there- 
fore not  haughty  and  proud. 

Blessed  are  the  poor  in  spirit;  for  theirs  is  the  kingdom 
of  heaven. 

Men  make  wrong  inferences  from  the  fact  of  pain 
and  sorrow,  for  they  think  these  come  because 
of  divine  displeasure ;  but  Jesus  taught  that  mourn- 
ers were  blessed,  since  their  sense  of  loss  and  want 
prepares  them  for  comforts. 

Blessed  they  that  mourn;  for  they  shall  be  comforted. 

Earthly  kingdoms  are  usually  secured  by  strife 
and  turbulency,  and  naturally  many  Jews  fancied 
that  they  must  bring  in  the  Messiah's  reign  by  re- 
senting heathen  usurpation  and  by  plotting  rebel- 

1  Matt.  5  :  3-10.  «  Matt.   19  :  25. 

116 


Concerning  the  Laws  of  the  Kingdom       117 

lion;  but  Christ's  subjects  must  not  be  resentful  nor 
quarrelsome  nor  turbulent,  but  patient  under  abuse, 
if  they  wish  to  establish  his  kingdom  upon  the 
earth. 

Blessed  the  meek;  for  they  shall  inherit  the  earth. 

In  the  kingdoms  of  the  world  the  chief  aspiration 
is  to  satisfy  bodily  appetites,  but  the  citizens  of  the 
kingdom  of  heaven  have  a  painful  longing  for  right- 
eousness that  supplants  the  desire  for  food  and 
drink. 

Blessed  are  they  that  hunger  and  thirst  after  righteous- 
ness; for  they  shall  be  filled. 

The  members  of  the  kingdom  exhibit  their  right- 
eousness in  their  attitude  toward  fellow  members 
and  toward  their  King.  To  their  fellows  they  are 
sympathetic,  kind,  and  helpful. 

Blessed  are  the  merciful,  for  they  shall  obtain  mercy. 

To  their  King  they  are  sincerely  loyal,  so  that  they 
have  access  to  the  royal  presence  as  favorites  of 
the  court. 

Blessed  are  the  pure  in  heart;  for  they  shall  see  God. 

They  value  so  much  the  honor  and  joy  of  intimacy 
with  their  King,  that  they  wish  others  to  experience 
like  joy,  and  so  strive  to  remove  disloyalty  from 
quarrelsome  subjects,  that  they  also  may  be  fitted 
to  see  their  Sovereign's  face  like  trusted  attendants. 
As  reward  for  such  zealous  endeavor  the  peacemaker 
becomes  not  only  a  favorite  at  court,  but  is  adopted 
into  the  royal  family. 


118  What  Jesus  Taught 

Blessed  the  peacemakers;  for  they  shall  be  called  sons 
of  God. 

The  loyal  subjects  of  the  kingdom  of  heaven  love 
their  righteous  character  so  much  that  they  main- 
tain it  in  spite  of  persecution,  and  experience  joy 
in  suffering  for  its  sake. 

Blessed  are  they  who  have  been  persecuted  for  righteous- 
ness' sake;  for  theirs  is  the  kingdom  of  heaven. 

In  brief,  the  sole  aim  of  the  members  of  the  Mes- 
sianic kingdom  is  to  be  as  loyally  submissive  to 
God's  will  as  are  the  angels  in  heaven.^ 

2.  Actual  Conduct  and  Necessity  of  Laws 

Actually,  however,  the  members  of  the  kingdom 
are  below  the  ideal  Jesus  set  for  them,  for  there 
are  difficulties  in  the  way  of  devoted  service.  The 
weakness  of  the  flesh,*  the  world  with  its  abounding 
sin,^  persecution  by  fellow  men,^  and  by  kindred,^ 
hinder  the  realization  of  the  character  demanded  by 
the  King.  In  consequence  of  such  opposition,  the 
newly  enrolled  citizens  are  tempted  to  renounce 
allegiance,  or  to  compromise  with  the  lower  ethical 
standards  of  the  world.  Therefore,  laws  must  be 
enacted  to  preserve  the  high  moral  character  of  the 
kingdom  and  to  stimulate  loyalty  by  appealing  to 
man's  natural  love  of  reward  and  fear  of  punish- 
ment. 

3.  Two  Inchisive  Laws 

The  two  fundamental  laws  are  "  Seek  righteous- 
ness," and  "  Follow  Christ."     These  are  not  two 

3  Matt.  6  :   10.  «Matt.  10  :  21  f.;  Luke  6  :  22  ;  12  :  lOf. 

*Matt.  26  :  41.  ^  Matt.  10  :  21f.  ;  Luke  12  :  49-53. 

6  Matt.  24  :  12. 


Concerning  the  Laws  of  the  Kingdom       119 

standards,  but  the  same  expressed  in  different  terms. 
The  twofold  expression  for  the  same  law  arose  from 
the  historical  unfolding  of  Christ's  person.  At  first 
Jesus  taught  the  demands  of  God,  but  later,  when 
he  was  persecuted  for  his  teaching,  and  it  became 
evident  that  he  was  the  embodiment  of  the  right- 
eousness which  he  demanded  of  others,  it  was  pos- 
sible to  demand  attachment  to  himself  as  the  test 
of  loyalty  to  God. 

( 1 )  Cultivating  Righteousness 
The  all-inclusive  command  is, 
Seek  first  the  kingdom  of  God  and  his  righteousness. 

That  is.  Strive  to  attain  a  character  that  will  satisfy 
the  demands  of  the  King.  Jesus  defined  this  char- 
acter both  negatively  and  positively,  for  he  had  to 
bring  it  into  relation  with  righteousness  as  generally 
understood  by  his  hearers,  in  order  to  make  them 
grasp  its  distinctive  quality.  The  righteousness  of 
the  kingdom  must  exceed  that  accepted  by  Pharisaic 
teachers,  for  they  are  content  with  externals  and 
neglect  the  motives  that  give  conduct  its  moral  value. 
Jesus  illustrated  his  conception  of  right  conduct  by 
contrasting  his  demands  with  those  enjoined  by  in- 
terpreters of  the  Law.  Pharisaic  literalism  is  im- 
possible in  the  kingdom,  for  there  the  angry  feeling, 
the  lustful  look,  the  vehement  word,  the  revengeful 
act,  and  narrowed  love  are  forbidden.  The  aim 
of  every  loyal  citizen  must  be  godlikeness  in  forgiv- 
ing love.® 

Pharisaic  formalism  is  not  tolerated  by  the  King, 
for  he  abominates  sham  and  parade;  and  he  is  so 

8  Matt.  5  :  21-48. 


120  What  Jesus  Taught 

jealous  of  his  own  prerogative  as  Judge,  that  he  will 
not  allow  his  subjects  to  think  the  praise  of  men  of 
more  consequence  than  his  own  verdict.^ 

Pharisaic  covetousness  must  be  abandoned,  for  it 
creates  false  estimates  and  begets  half-hearted  ser- 
vice, and  places  mammon  on  the  throne  as  a  rival 
of  God/*^ 

Pharisaic  censoriousness  must  be  shunned,  for  di- 
vine wisdom  is  needed  to  judge  justly." 

Jesus  emphatically  taught  that  external  conduct  is 
no  criterion  by  which  to  judge  the  righteousness  God 
demands,  when  he  said  that  it  is  possible  for  men 
to  go  before  the  Judge  self-deceived.^^  Righteous- 
ness of  the  sort  God  demands  must  issue  from  a 
heart  filled  with  love  for  him  and  fellow  men. 

a.  Relation  to  God 

God  must  be  the  object  of  supreme  love,^^  and  the 
only  one  deemed  worthy  of  devoted  service.^*  He 
cannot  think  so  meanly  of  himself  as  to  tolerate  a 
rival  for  the  affections  of  his  subjects,  nor  can  he 
be  so  indifferent  to  the  welfare  of  his  citizens  as  to 
allow  them  to  waste  their  energy  in  devotion  to  un- 
worthy ends. 

Love  of  God  finds  its  best  expression  in  submissive 
trust  in  him  for  daily  needs,'^  for  safety  in  times 
of  danger,^®  for  ability  to  carry  on  work  he  has 
assigned,^^  and  for  the  blessings  of  the  kingdom.^® 

Jesus  accepted  the  will  of  God  as  the  only  law 
of  life  for  himself,  and  conditioned  the  kinship  of 

•Matt.  6  :  1-18.  "Matt.  6  :  24  ;  Luke  16  :  13. 

"Matt.  6  :  19-34.  ^^  Matt.  6  :  25-32. 

"Matt.  7  :   1-12.  "Matt.  24  :  37-40. 

"Matt.  7  :  21-27.  "Matt.  17  :  20  ;  Mark  11  :  22-24. 

"Matt.  22  :  .36f.  "Luke  12  :  32. 


Concerning  the  Laws  of  the  Kingdom       121 


men  with  himself  on  their  acceptance  of  the  same 
rule.^^  He  practised  what  he  taught,  for  he  de- 
pended on  God's  providence  to  supply  him  with  food 
in  the  wilderness,^^  and  he  calmly  slept  during  the 
tempest,  while  experienced  sailors  were  nerveless 
with  terror,2i  and  fully  expected  the  tree  to  wither 
in  consequence  of  his  anathema,  because  of  his  faith 
in  God.22  As  supreme  love  for  God  begets  the  habit 
of  trust  in  God,  so  trust  is  the  condition  of  true 
prayer.23  Prayer  is  answered,  not  because  it  is  pro- 
found or  elaborate  or  long  or  engaged  in  by  many,^* 
but  because  the  trustful  one  believes  that  the  King 
is  a  Father  ready  and  willing  and  able  to  give  the 
best  conceivable  gift.^^  Loving  submission  will  not 
ask  anything  to  be  done  contrary  to  the  Father's 
will.2« 

Due  regard  for  the  King  will  determine  the  sub- 
ject's mode  of  approach  to  him,  for  worship  is  but 
the  expression  in  act  of  the  worshiper's  estimate 
of  God.  Rites  are  not  appointed  for  their  own  sake, 
but  as  means  to  an  end,  and  that  end  the  worship  of 
a  transcendently  holy  Father,  who  sees  the  secrets 
of  the  heart.  Forms  of  service,  then,  must  be  ob- 
served with  sincerity  "  and  in  harmony  with  the 
state  of  the  heart.^^  The  place  of  worship  must  be 
honored  as  a  house  of  prayer,^^  and  the  day  sacred 
to  God  must  not  be  made  a  burden  to  man.^^  Rites, 
places,  and  days  are  nothing  in  themselves,  but 
means  by  which  God  may  be  honored. 


»9  Mark  3  : 

35. 

25  Luke  11  :  13. 

20  Matt.  4  : 

4. 

« Mark  14  :  36. 

21  Mark  4  : 

35ff. 

2T  Matt.  6  :  1-18. 

22  Mark  11 

:  22. 

MMatt.  9  :  14-17, 

23  Mark  11 

:  24. 

2»Mark  11  :  17. 

2«Matt.   18 

:  19f. 

soMark  2  :  27. 

122  What  Jesus  Taught 

b.  Conduct  Toward  Fellow  Men 

Christian  conduct  is  set  forth  in  the  all-embracing 
command,  *'  Thou  shalt  love  thy  neighbor  as  thy- 
self."^^  Jesus  drew  no  hard  and  fast  distinction 
between  love  to  brethren  and  love  to  men  in  general, 
for  all  needy  men  are  neighbors,  yet  it  is  natural 
that  a  bond  peculiarly  strong  should  unite  those  who 
have  had  similar  experiences. 

(a)  Fellow  subjects.  Since  men  become  subjects 
of  the  kingdom  by  the  forgiving  grace  of  the  King, 
the  forgiven  subjects  must  show  like  forgiving  spirit 
toward  offending  brethren.^^  Not  only  must  they 
readily  forgive,  but  must  seek  opportunity  to  recon- 
cile an  offended  brother.  So  important  is  it  to  re- 
move anger  from  the  heart  of  another,  that  it  must 
precede  the  most  solemn  act  of  worship.^^ 

Love  of  brethren  will  prevent  censorious  judg- 
ment and  officious  interference,^*  boastful  pride,^^ 
strife  for  rank  and  titles,^^  and  usurpation  of  au- 
thority.^^ On  the  contrary,  love  will  impel  to  render 
service  to  unlovely  brothers  even  if  it  costs  the  lif  e.^^ 

(b)  Fellow  men.  Love  must  not  be  limited  to 
members  of  the  kingdom.  Those  actively  hostile  are 
objects  of  God's  love,  and  therefore  ought  to  be  re- 
cipients of  the  love  of  those  who  are  cultivating  god- 
likeness  of  character.^^    Love  is  exhibited  in  refusal 

«Mark  12  :  31. 

s2Matt.  18  :  21-35. 

"Matt.  5  :  23. 

s'Matt.  7  :  1-5. 

»Luke  18  :  8-14. 

««Matt.  23  :  7-10. 

8'  Matt.  18  :  1-10 ;  Luke  9  :  46 ;  22  :  24. 

»8  Matt.  20  :  25-28  ;  Mark  9  :  36  ;  10  :  42-45  ;  Luke  22  :  25-27. 

» Matt.  5  :  43-46. 


Concerning  the  Laws  of  the  Kingdom       123 

to  resent  injuries  ^°  or  to  retaliate,*^  and  in  being 
willing  to  suffer  more  abuses  than  those  already  en- 
dured.*2  Qf  such  worth  are  enemies  that  they  must 
be  borne  to  God's  throne  in  prayer.^^  They  are  in 
darkness,  and  so  ought  to  arouse  the  pitiful  love  of 
Christians,  who  persist  in  living  godly  lives  in  spite 
of  persecution,  in  order  to  bear  to  them  light  and 
salvation.**  Disciples  are  heralds  of  the  gospel  mes- 
sage to  all  men,  that  men  of  all  nations  may  become 
disciples.*^ 

(2)   Following  Christ 

This  is  not  a  law  in  addition  to  the  one  that  en- 
joins cultivation  of  righteousness,  but  it  makes  the 
general  concrete,  and  also  raises  Christian  ethics 
from  the  plane  of  mere  duty  to  that  of  devotion  to  a 
person  who  deserves  service.  Jesus  identified  him- 
self with  the  righteousness  he  mediated.  It  is  a 
matter  of  indifference  whether  men  are  persecuted 
for  his  sake  or  for  righteousness'  sake.*^  While, 
speaking  generally,  it  is  true  that  Jesus  required 
love  for  the  message  he  brought  to  men,*^  and  also 
true  that  he  did  not  emphasize  attachment  to  him- 
self as  condition  of  salvation  until  quite  late  in  his 
ministry,  yet  it  is  noteworthy  that  he  placed  value 
on  his  words  just  because  they  were  his  words.*^ 
He  did  not  distinguish  his  teaching  from  himself,  as 


"  Matt.  5  : 

22. 

"  Matt.  5  : 

38. 

<2Matt.  5  : 

39. 

"Matt.  5  : 

44. 

«Matt.  5  : 

13-16. 

«Matt.  28 

:  19. 

«  Matt.  5  : 

10-12. 

"Mark    3 

:  31-35 

13  :  26f. 

«Matt.  7  : 

24-27. 

Matt.    21  :  29 ;    Luke    10  :  38-40 ;    11  :  27f. 


124  What  Jesus  Taught 

if  a  disciple  might  obey  his  teaching  and  reject  his 
person ;  for  as  a  matter  of  course  the  early  disciples 
followed  him  in  person  in  order  that  they  might 
learn  what  he  taught.  So  high  value  does  Christ  put 
upon  his  person  as  the  one  through  whom  righteous- 
ness is  secured,  that  he  declares  himself  to  be  the 
standard  of  judgment  for  all  men.*^  Fellowship 
with  him  must  be  preferred  to  bodily  life.^^ 

While  the  disciples'  relation  to  Jesus  is  the  closest 
possible,^^  they  are  still  servants,  ever  ready  to  do 
his  bidding,^2  ^^d  ever  mindful  of  their  position  as 
slaves  who  must  claim  no  reward  for  service.^^ 
Though  this  must  be  their  thought  of  themselves  in 
relation  to  their  Master,  he  on  the  other  hand  values 
their  service.  He  rewards  according  to  his  own 
sovereign  will  and  the  willingness  of  his  servants,^* 
according  to  the  industry  and  ingenuity  and  amount 
of  service  rendered,^^  and  according  to  the  faithful- 
ness and  energy  with  which  they  employ  their 
natural  endowments  in  his  service.^® 

4.  Privileges  of  the  Subjects 

In  their  earthly  life  subjects  of  the  kingdom  have 
both  temporal  and  eternal  benefits.  The  temporal 
are  whatever  is  necessary  for  man's  welfare,  and 
they  will  be  given  as  a  matter  of  course.  They  will 
come  from  the  Father  King  as  certainly  as  food  is 
provided  for  birds  and  color  given  to  flowers.    Food 


«  Matt.  25 

:  31-46. 

^  Mark  8  : 

34f. 

»'  Mark  3  : 

35. 

6^  Luke  12  ; 

:  35-40. 

"Luke  17  : 

:  5-10. 

"Matt.  20 

:  1-16. 

»5  Luke  19  : 

:  11-27. 

°«Matt.  25 

:  14-30. 

Concerning  the  Laws  of  the  Kingdom       12S 

and  clothing  are  blessings  not  incompatible  with  the 
nature  of  the  kingdom,  and  may  be  prayed  for." 
But  Jesus  did  not  promise  an  abundance  of  earthly 
goods,  for  he  taught  that  man's  life  does  not  consist 
in  the  abundance  of  his  possessions.^®  In  contrast 
with  the  riches  of  the  world,  he  urged  the  necessity 
of  becoming  rich  toward  God.^^ 

The  all-inclusive  blessing  of  the  kingdom  is  for- 
giveness of  sin.  The  knowledge  that  God  is  not  in 
conflict  with  us  brings  a  peace  to  the  soul  that  is  en- 
joyed in  this  life  and  gives  assurance  that  it  will  be 
enjoyed  eternally.  In  addition  to  the  forgiveness 
of  past  sins,  there  is  assurance  that  the  ever-recur- 
ring sins  will  be  forgiven,  if  their  remission  is  sin- 
cerely desired.^^  Possession  of  this  certainty  is  more 
to  be  desired  than  the  world's  wealth  ^^  and  more  to 
be  cherished  than  power  over  demons.^^  The  full 
realization  of  that  for  which  disciples  strive  will  be 
gained  in  the  age  to  come,  when  unalloyed  joy  will 
be  theirs. 

It  is  not  the  privilege  of  all  disciples  to  participate 
in  the  marriage  feast.^^  This  is  so,  because  they  fail 
to  fulfil  the  requirements  of  the  King.  Reliance 
must  not  be  placed  on  the  initial  act  of  repentance, 
but  there  must  be  earnest  and  life-long  endeavor  to 
do  the  bidding  of  God.^*  Perseverance  characterizes 
the  truly  loyal  subjects.  They  ceaselessly  strive  and 
watch  and  pray.    They  need  not  be  discouraged  be-: 


25. 


"  Matt.  6  : 

11 ;  Luke  11  : 

3. 

58  Luke  12 

:  15. 

59  Luke  12 

:  21. 

e«Luke  11 

:  4  ;  Matt.  18  : 

35; 

Mark  11 

61  Mark  8  : 

36. 

«  Luke  10 

:  18-20 

68  Matt.  22 

:  1-17. 

«4Matt.  10 

:  22  ;  24  :  13. 

126  What  Jesus  Taught 

cause  of  the  severity  of  the  struggle,  for  the  fatherly- 
love  of  God  that  inaugurated  the  life  of  the  disciples 
will  maintain  it  until  his  purposes  are  realized.  The 
encouragement  is,^^ 

Fear  not,  little  flock,  for  it  is  your  Father's  good  pleasure 
to  give  you  the  kingdom. 

85  Luke  12  ;  32. 


X 

HISTORY  OF  THE  KINGDOM 

From  what  has  been  learned  of  the  nature  of  the 
King,  of  the  person  and  authority  and  mission  of 
the  Vicegerent,  and  of  the  character  and  duties  of 
the  subjects,  the  conclusion  is  unavoidable,  that  the 
kingdom  of  God  is  not  an  organization  fashioned 
after  the  analogy  of  earth's  political  societies,  and 
that  its  duration  is  not  limited  by  time.  It  is  in- 
conceivable that  God's  rule  can  be  defined  by  geo- 
graphical boundaries  or  expressed  in  precise  polit- 
ical terminology.  It  is  as  universal  as  man  and 
as  unending  as  character,  and  conduct  therein  is 
spontaneous  as  personality. 

A  definition  of  this  ideal  kingdom  is:  The  king- 
dom of  God  is  that  society  in  which  God  is  King, 
his  will  is  the  constitution,  and  citizens  are  obedient 
and  loving  persons.  But  nowhere  does  Jesus  use 
the  phrase  "  kingdom  of  God  "  in  this  ideal  sense ;  he 
gives  the  name  to  imperfect  realization  of  the  ideal. 
Just  because  such  a  rule  of  God  had  to  have  a  begin- 
ning in  time  and  had  to  be  subject  to  the  laws  of 
historical  development,  Jesus  spoke  of  the  kingdom 
in  its  beginning,  development,  and  consummation. 

1.  The  Beginning 

The  kingdom  oi  God  in  the  sense  it  bears  in  the 
synoptics  was  future  to  John  the  Baptist,  for  he 
declared  it  was  yet  to  come;  but  in  view  of  Jesus 

127 


128  What  Jesus  Taught 

it  was  past,  for  he  said  it  took  its  beginning  in  the 
ministry  of  the  Baptist.^  Jesus,  however,  definitely 
excludes  John  from  the  kingdom,  not  because  John 
lived  too  early  in  history,  but  because  he  understood 
not  the  nature  of  the  Messiah.  John  had  ample  op- 
portunity to  be  a  member  of  the  kingdom,  because 
it  had  come  to  men  in  the  person  of  Jesus  of 
Nazareth.  The  kingdom  of  God  was  present  when 
Jesus  was  working  miracles  in  proof  of  its  presence.^ 
That  it  could  not  be  seen  was  no  indication  that  it 
had  not  come.^  The  use  of  past  and  present  tenses 
in  speaking  of  the  same  thing  is  explained  by  the 
fact,  that,  as  a  new  divine  force  introduced  into  the 
world,  the  kingdom  of  God  began  with  John's 
preaching  and  was  continued  through  the  agency  of 
Jesus.  If  the  attention  is  fixed  on  its  inception,  the 
past  tense  is  appropriate ;  if  attention  is  directed  to 
its  development  as  a  process  in  history,  the  present 
tense  is  fitly  used.  Again,  John's  ministry  could  in- 
augurate the  kingdom,  and  yet  John  not  be  a  mem- 
ber of  the  kingdom,  because  in  history  no  hard 
and  fast  dividing-line  separates  epochs.  Cause  and 
effect  are  not  disjoined  by  the  historian's  device 
of  naming  a  date  at  which  one  period  of  develop- 
ment ends  and  another  begins.  Since  John  was  in 
the  transition  period  between  "the  law  and  the 
prophets  "  and  the  "  kingdom  of  heaven,"  he  can 
be  said  to  be  in  either,  according  as  it  is  wished  to 
determine  his  relation  to  each.  The  kingdom  of 
heaven  began  in  time,  when  Jesus  of  Nazareth  an- 
nounced himself  as  God's  Vicegerent  upon  earth. 

iLuke  16  :  IG:  Matt.  11  :  llf. 
2  Matt.  12  :  28;  Luke  11  :  20. 
"Luke  17  :  21. 


History  of  the  Kingdom  129 

2.  Development  of  the  Kingdom 

Since  the  kingdom  began  in  time  and  has  to  do 
with  men,  it  is  subject  to  the  vicissitudes  of  any 
organization  that  has  origin  and  growth.  It  began 
insignificantly  small,  but  it  had  within .  itself  the 
promise  and  potency  of  greatness.*  Its  extension 
will  be  slow,  gradual,  and  mysterious.  It  has  the 
characteristics  of  anjrthing  that  develops  by  the  life 
principle  enfolded  within  it.^  Beginning  in  Pales- 
tine, it  is  destined  to  extend  throughout  the  world 
and  perpetuate  itself  for  all  time.^  While  its  growth 
is  conditioned  by  the  quality  of  its  environment^ 
and  by  the  operation  of  mysterious  forces,^  its  rapid 
spread  is  largely  dependent  on  the  zeal  of  its 
citizens.® 

Because  of  the  lack  of  responsiveness  in  men, 
there  will  be  a  commingling  of  good  and  bad  sub- 
jects in  the  kingdom ;  and  because  men  of  the  same 
purpose  have  not  the  same  resolution  to  effect  their 
purposes,  there  will  be  grades  among  the  good.  In 
order  to  establish  the  kingdom  in  its  perfection 
there  must  be  separation  of  the  loyal  from  the  dis- 
loyal.^® This  fact  explains  the  statement  of  Jesus 
that  the  kingdom  is  future,  although  it  is  also  pres- 
ent. When  the  new  force  introduced  by  Christ  shall 
have  accomplished  God's  purposes,  the  kingdom  will 
be  the  ideal  one  imagination  pictures. 

*Matt.  13  :  31-83. 

5  Mark   4  :  26-32. 

"  Matt.  5  :  13f. ;  8  :  11 ;  24 ;  26  :  13. 

'Matt.  13  :  19-23. 

»Mark  4  :  26-29. 

9  Matt.  G  :  9-13  ;  9  :  35  to  11  :  1. 

^oMatt.  13  :  24-30,  41f.,  47f . ;  24  ;  31   to  25  :  46 ;   Luke   13  :  24flf. 


130  What  Jesus  Taught 

3.  Consummation  of  the  Kingdom 

Just  as  in  its  inception  and  enlargement  the  king- 
dom is  dependent  on  the  activity  of  the  Vicegerent, 
so  the  separation  that  will  perfect  it  will  take  place 
at  the  "  coming  of  the  Son  of  man."  ^^  Caution  is 
needed  in  studying  this  subject,  for  we  are  dealing 
with  prophecy.  In  addition  to  the  difficulties  in- 
herent in  the  study  of  prophecy,  there  is  the  added 
one,  that  we  are  not  sure  that  Jesus'  words  are  re- 
ported in  their  historical  connections.  The  misinter- 
pretation of  Old  Testament  prophecy  by  the-  contem- 
poraries of  Jesus  ought  to  warn  us  not  to  be  too 
certain  of  our  interpretation  of  the  predictions  found 
in  the  New  Testament.  Uncertainty  as  to  the  re- 
sult must  not  prevent  an  attempt  to  understand 
Jesus*  words,  but  must  increase  caution. 

The  personal  act  of  the  Son  of  man  in  consummat- 
ing the  kingdom  occupies  the  foreground  in  Christ's 
teaching  concerning  the  end. 

According  to  Jewish  thought  the  coming  of  the 

Messiah  divided  the  history  of  the  world  into  two 

periods.     The  time  before  his  advent  was  called 

"  this  age " ;  and  the  time  subsequent  to  it  was 

known  as  "  the  age  to  come."    In  the  words  of  Jesus 

^  the  expression  **  this  age  "  or  "  the  age  "  means  the 

^  I A^??/   time  before  the  Parousia,  and  the  phrase  "  the  age 

to  come  "  refers  to  the  period  of  history  after  the 

'  ^  Parousia. ^2     That  is,  the  decisive  event  in  human 

^  history,  known  as  the  coming  of  Christ,  is  thrown 

forward  the  length  of  time  elapsing  between  his 

coming  as  Saviour  nearly  two  thousand  years  ago 

"  Matt.  24  :  ?,1  ;  25  :  31  ;  13  :  41. 

i^Afatt.  12  :  32  ;  13  :  39,  40,  49  ;  28  :  20  ;  Mark  10  :  50  ;  Luke  18  : 
30  ;  20  :  35, 


History  of  the  Kingdom  131 

and  his  coming  as  Judge  in  an  unknown  future,  but 
the  Jewish  technical  terms  are  retained.  The 
Parousia  will  close  one  period  of  history  and  at  the 
same  time  usher  in  another, ^^  just  as  the  birth  of 
Jesus  introduced  a  new  method  in  reckoning  human 
events. 

{!)  The  Time 

Men  cannot  help  asking  questions  about  that 
future  which  is  of  so  much  concern  to  them.  Both 
intellect  and  affection  suggest  questions  that  are 
legitimate,  but  Jesus  is  strangely  silent  in  regard  to 
them.  Indeed,  he  appears  unnecessarily  curt  in  an- 
swering his  disciples,  when  they  ask  about  the 
future.^*  His  aim  always  was  to  use  the  future  to 
enforce  practical  duties  in  the  life  that  now  is,  and 
not  to  answer  curious  or  speculative  questions.  In 
keeping  with  this  purpose,  he  did  not  answer  clearly 
the  questions,^^ 

When  will  these  things  be,  and  what  is  the  sign  of  the 
coming  and  of  the  end  of  the  age? 

If  he  had  done  so,  he  would  have  defeated  his  pur- 
pose to  teach  the  need  of  watchfulness  and  readi- 
ness. He  distinctly  said  that  he  did  not  know  the 
time  of  his  coming.^^  This  explicit  statement  must 
regulate  interpretations  of  passages  which  seem  to 
indicate  that  he  knew  something  about  the  time  of 
the  Parousia.  Some  sayings  evidently  point  to  an 
early  coming ;  ^^  others  indicate  delay."    Also,  those 

"Matt.  24  :  3. 

1*  Acts  1:7;  cf.  Luke  13  :  23flf. 

"Matt.  24  :  3. 

"  Matt.  24  :  36  ;  Mark  13  :  32. 

"  Matt.  10  :  23  ;  16  :  28  ;  24  :  .14  :  26  :  64. 

"Matt.  24  :  48;  25  :  5,  19. 


132  What  Jesus  Taught 

teachings  that  point  to  a  slow  and  gradual  develop- 
ment of  the  kingdom  presuppose  a  long  period  of 
history.  If  the  interpreter  is  tempted  to  set  aside 
either  class  of  sayings,  because  it  is  impossible  to 
reconcile  them,  he  must  remember  that  practical 
Christian  living  demands  that  we  ever  believe  that 
Christ's  coming  may  be  unexpectedly  early  or  un- 
expectedly late.i»  One  thing  is  certain,  that  he  did 
not  wish  his  disciples  to  live  as  though  his  coming 
would  be  at  some  far  distant  time.  They  caught  his 
intention,  and  lived  as  though  he  stood  at  the  door,^^ 
and  the  end  of  all  things  was  at  hand.^^ 

(2)  Manner  of  the  Parousia 

As  in  the  time  so  in  the  manner,  there  is  a  twofold 
representation  of  the  Parousia.  He  will  come  when 
men  are  engaged  in  ordinary  pursuits,  and  surprise 
them  by  his  unexpected  arrival.--  His  coming  will 
not  be  confined  to  one  place,  but  will  be  visible  to 
all.-^  It  will  be  a  wondrous  revelation  of  his  glory 
and  power.2* 

According  to  another  representation,  signs  will 
herald  his  appearance.  But  Jesus  distinctly  antago- 
nizes the  ordinary  Jewish  conception  that  wars, 
famines,  and  earthquakes  presage  the  end  of  the 
world.25  These  phenomena  are  due  to  the  present 
constitution  of  the  physical  universe  and  of  human 
society.     The  disciples  suffer  from  such  disasters, 

"Matt.  2r.  :   1-12;  Mark  18  :  35:  Luke  12  :  35-46. 
20  James  5  :  9. 
21 1  Peter  4  :  7. 

"Luke   17  :  26-30;  cf.   Matt.    24  :  37-39,   42-44;   Mark   13  :  32-37; 
Luke  12  :  35-40. 

"Luke  17  :  23f, ;  Matt.  24  :  26-28. 

"  Matt.   24  :   29-31  ;   25  :  31 ;   Luke  21  :  27. 

^^Matt.  24  :  6f. 


History  of  the  Kingdom  133 

because  they  are  not  exempt  from  calamities  that 
befall  all  men ;  but  they  will  endure  other  sufferings 
of  which  these  natural  calamities  are  but  premoni- 
tory.2«  In  addition  to  the  pains  that  come  in  the 
ordinary  course  of  nature,  they  will  suffer  persecu- 
tion, which  will  last  until  the  gospel  has  been  pro- 
claimed to  all  nations.  The  one  sure  sign  of  the  end 
is  the  world-wide  extension  of  the  gospel.^"  How- 
ever we  understand  the  signs  in  sun  and  moon  and 
stars,  and  disturbances  on  sea  and  land,  whether 
as  actual  premonitory  signs,  or  occurrences  accom- 
panying the  appearance  of  the  Son  of  man,  or  pic- 
torial descriptions  of  changes  in  God's  moral  govern- 
ment, the  Evangelists  agree  in  putting  a  period  of 
time  between  the  sign  and  that  to  which  the  sign 
points.2^ 

According  to  the  second  representation  the  Pa- 
rousia  is  limited  to  Palestine  and  to  that  genera- 
tion. That  is,  the  judgment  comes  to  Jerusalem,  and 
escape  will  be  almost  impossible.-"  And  the  signs 
are  such  as  may  be  seen  by  any  observer  of  a  siege.^^ 
In  connection  with  these  events,  the  power  and 
glory  of  the  Son  of  man  are  manifested.^^ 

This  twofold  view  is  not  self -contradictory,  but 
is  a  phenomenon  common  in  prophetic  literature, 
where  the  prophet  sometimes  refers  to  the  consum- 
mation and  sometimes  to  nearer  historical  occasions. 
He  can  do  this,  because  with  prophets  the  truths  an- 
nounced are  the  essential  things;  it  matters  little 

»»Matt,   24  :   8. 

«  Matt.  24  :  14  ;  Mark  13  :  10. 

28  Matt.  24  :  32f . ;  Mark  13  :  28f . ;  Luke  21  :  29-31. 

2»Matt.   24  :  15-22;   Mark   13  :  14-23;   Luke  21  :  20-28. 

*  Luke  21  :  20f . 

31  Luke  21  :  27  ;  cf.  Matt.  26  ;  64. 


134  What  Jesus  Taught 

whether  a  near  and  local,  or  remote  and  universal 
historical  phenomenon  illustrates  the  truth. 

(3)  Nature  of  the  Parousia 

Matthew  10  :  23  simply  mentions  the  coming  of 
the  Son  of  man,  and  shows  that  it  will  be  in  the 
lifetime  of  his  messengers.  The  passage  gives  no 
hint  as  to  its  nature.  Luke  12  :  35-48  occurs  in 
a  context  that  furnishes  little  help,  yet  it  must  not 
be  overlooked  that  it  is  followed  by  a  reference  to 
the  death  of  the  Son  of  man.  Matthew  16  :  27f.  is 
spoken  in  connection  with  the  transfiguration,  but  it 
is  doubtful  whether  it  refers  to  that  event.  The 
coming  predicted  in  this  passage  must  be  far  enough 
in  the  future  to  give  time  for  most  of  his  hearers 
to  die,  and  yet  not  so  far  but  that  some  will  be  liv- 
ing. The  destruction  of  Jerusalem,  70  A.  D.,  fulfils 
both  conditions.  Again,  the  "  coming  of  the  Son  of 
man  "  in  Matthew  must  be  explained  by  the  "  com- 
ing of  the  kingdom  of  God  "  in  Mark  9  :  1  and 
Luke  9  :  27. 

Matthew  23  :  37  to  25  :  46,  Mark  13  :  1-37,  and 
Luke  21  :  5-36  combine  the  coming  of  Christ  with 
the  destruction  of  Jerusalem ;  Luke  17  :  20-37  joins 
his  coming  with  both  the  suffering  of  the  Son  of 
man  and  the  destruction  of  Jerusalem ;  and  Matthew 
13  :  37-43  represents  the  Son  of  man  as  consum- 
mating the  age  by  angelic  agency. 

It  is  conceivable  and  probable  that  Jesus  spoke 
of  his  coming  in  more  than  one  sense.  The  warrant 
for  such  a  supposition  is  that  he  speaks  of  the  min- 
istry of  John  the  Baptist  as  the  ministry  of  Elijah, 
thereby  giving  a  different  meaning  to  the  Old  Tes- 
tament  prediction   of   Elijah's   coming  from   that 


History  of  the  Kingdom  135 

given  by  Jewish  interpreters. ^^  Jesus  came  to  his 
disciples  in  the  resurrection,  in  the  coming  of  the 
Spirit  at  Pentecost,  in  the  overthrow  of  the  Jewish 
nation,  and  will  come  apocalyptically  at  the  end  of 
the  age.  The  long  lapse  of  time  since  Jesus  spoke 
makes  it  comparatively  easy  to  believe  any  one  of 
these,  except  the  last;  hence,  the  tendency  is  to 
identify  all  of  Christ's  predictions  of  his  coming 
with  one  of  the  first  three.  But  it  cannot  be  denied 
without  arbitrary  criticism  and  exegesis  that  Jesus 
spoke  of  a  coming,  which  would  overtake  men  like 
an  overwhelming  catastrophe,  and  bring  to  an  end 
the  existence  of  human  society  as  now  constituted. 
The  kingdom  of  God  in  its  historical  unfolding 
in  time  simply  exhibits  the  fact  that  in  ordinary 
history  there  are  powers  always  working,  silently 
and  slowly  and  gradually,  and  periodically  culminat- 
ing in  revolutions.  A  uniformitarian  in  geology  de- 
nies the  truth  of  the  cataclysmist,  only  because  he 
overlooks  the  fact  that  there  are  earthquakes,  tidal 
waves,  and  avalanches;  and  the  cataclysmist  scouts 
the  theory  of  the  uniformitarian,  because  he  neglects 
to  watch  the  effects  of  showers,  the  ceaseless  ebb 
and  flow  of  tides,  and  the  constant  deposit  of  earth 
at  rivers'  mouths.  The  earth's  formation  has  been 
effected  by  the  forces  insisted  upon  by  both  theorists. 
Likewise,  the  kingdom  of  God  was  established  by 
the  Son  of  man,  and  it  unfolds  gradually  by  silent 
forces,  human  and  divine,  and  at  great  crises  in  the 
world's  history  it  experiences  a  change  so  marked  as 
to  be  fitly  called  a  coming  of  Him  who  guides  its 
destiny.  Each  of  these  crises  is  but  a  type  of  the 
final  coming,  when  the  kingdom  shall  have  reached 

»Matt.  11  :  14. 


136 What  Jesus  Taught 

its  consummation  in  a  new  heaven  and  a  new  earth, 
wherein  righteousness  shall  dwell. 

(4)  Purpose  of  the  Parousia 

According  to  the  Old  Testament  and  prechristian 
Jewish  literature  Jehovah  himself  is  Judge.  No- 
where in  this  literature  is  the  Messiah  spoken  of 
as  the  final  arbiter  of  the  conduct  of  men.  When 
judgment  is  ascribed  to  him,  it  is  in  the  sense  of 
administration  in  the  kingdom,  and  not  in  the  sense 
of  final  decision.  Jesus  goes  far  beyond  this  teach- 
ing, when  he  claims  to  be  the  Judge  in  the  last  day.^^ 
This  is  necessarily  so,  if  he  is  the  mediator  of  God's 
righteousness  to  men;  for  relation  to  Christ  deter- 
mines relation  to  God.  God's  judgment  must  be 
mediated  through  the  same  person  as  his  righteous- 
ness. Hence,  the  purpose  of  Christ's  coming  is  to 
justify  or  condemn,  according  to  man's  relation  to 
himself. 

The  language  describing  the  last  judgment  is  so 
figurative  that  we  can  safely  do  nothing  more  than 
state  that  there  will  be  a  judgment  and  that  it  is 
based  on  certain  great  principles.  Jesus  speaks  of 
the  purpose  of  his  coming  incidentally,  in  order  to 
encourage  and  warn  his  followers,  and  not  to  satisfy 
curiosity.  The  judgment  will  have  special  signifi- 
cance for  his  disciples,  yet  it  has  a  bearing  on  man- 
kind in  general.  Jesus  distinctly  states  that  among 
the  judged  will  be  his  disciples,  the  Jews,^*  and  the 
heathen.^°  Those  to  whom  he  talked  will  appear 
with  the  men  of  Nineveh,  the  Queen  of  Sheba,  and 

« Matt.  7  :  22f. ;  24  :  37f. ;  Luke  21  :  34ff. 
3*  Matt.   15)  :   28. 
»Matt.  25  :  32f. 


History  of  the  Kingdom  137 

the  inhabitants  of  Tyre  and  Sidon.^«  That  is,  the 
judgment  will  be  universal  and  individual.  Its  in- 
dividuality is  strongly  emphasized  in  the  rejection 
of  the  single  man  v^^ho  had  not  a  wedding  garment.'^ 
The  universal  and  individual  character  of  the  judg- 
ment cannot  be  more  tersely  expressed  than  in  the 
words,^^  "  He  will  render  to  each  one  according  to 
his  actions." 

To  faithful  followers  the  result  of  the  judgment 
will  be  the  highest  good  conceivable,  namely,  eternal 
life.^^  This  good  is  for  all  faithful  ones,  but  since 
disciples  are  servants,  they  will  be  rewarded  accord- 
ing to  their  willingness  to  work,*°  their  fidelity  to 
the  Master's  interests,*^  and  their  efficiency.*^  tj^^ 
rewards  are  described  by  a  variety  of  figures,  viz., 
lord  over  cities,*^  lord  over  all  his  Master's  goods,** 
sharer  in  the  Lord's  joy,*^  the  Lord's  guests,*^  par- 
ticipation in  a  marriage  feast,*^  sharers  in  the  eter- 
nal kingdom.*^ 

To  the  unfaithful  will  come  exclusion  from  the 
kingdom  of  God.  The  punishment  is  described  as  a 
furnace  of  fire,*»  hell-fire,^*^  outer  darkness,^^  gnaw- 
ing worm,^2  exclusion  from  a  marriage  feast,^^  a 
cutting  in  two,^*  a  death  surpassing  the  most  dread- 
ful known  to  his  hearers.^^  The  punishment  is  as 
lasting  as  the  reward ;  '^  and  its  severity  will  be 

""Matt.  11  :  20-24;  12  :  41f. ;  Luke  11  :  31f. 


25  :  30. 


"Matt.  22  : 

:  1-14. 

«Matt.25  : 

21. 

»Matt.   16 

:  27. 

"Matt.   25 

:  34. 

8»Matt.   19 

:  17,  29;   25  :  34, 

36.              *»Matt.   13 

:  42. 

«<>Matt.  20 

:  1-16. 

BO  Mark   9  : 

47. 

«Matt.  25 

:  14fE. 

"Matt.  22 

:  13; 

"Luke  19  : 

11-27. 

"Mark  9  : 

48. 

«Luke  19  : 

17. 

63  Matt.  25 

:  12. 

"Luke   12  : 

44. 

"Matt.  24 

:  51. 

«Matt.   25 

:  21. 

55  Matt.  18 

:  6. 

«Luke  12  : 

37. 

"Matt.  25 

:  46. 

K 

'Si 


138  What  Jesus  Taught 

conditioned  on  the  offender's  knowledge  of  the  Lord's 
will." 

Whether  the  criterion  of  judgment  is  the  same 
for  non-Christians  as  for  professed  followers  of 
Christ  cannot  be  certainly  determined.  Matthew 
25  :  31-46  is  the  main  determining  passage.  There 
are  four  possible  interpretations  of  this  judgment 
scene.  First,  the  judged  are  all  mankind;  secondly, 
Gentiles  in  distinction  from  Jews;  thirdly,  non- 
Christians  in  distinction  from  the  elect;  fourthly, 
professing  Christians  only.  If  it  is  supposed  that 
the  judged  are  only  those  that  have  not  had  the 
opportunity  to  come  into  personal  relations  with 
Christ,  the  basis  of  judgment  is  an  act  of  disin- 
terested love  performed  for  the  sake  of  doing  good ; 
but  if  it  is  supposed  that  Christ  assumes  that  all 
men  living  at  the  time  of  his  coming  shall  have  had 
opportunity  to  know  him  as  the  standard  of  good, 
the  test  will  be  not  simply  an  act  of  love  per  se,  but 
a  kind  act  performed  with  reference  to  him.''*  That 
the  criterion  of  judgment  in  Matthew  24  :  31-46 
was  not  intended  to  be  one  different  from  that  by 
which  disciples  will  be  judged  is  plain  from  the 
fact  that  Jesus  always  spoke  of  the  judgment  as  de- 
termined by  conduct.^" 

If  Jesus  sometimes  spoke  apocalyptically,  it  was 
because  it  is  characteristic  of  apocalyptists  to  dis- 
regard the  time  element  in  history,  in  order  to  em- 
phasize efficient  causes  and  final  ends.  For  illus- 
tration, the  splendidly  optimistic  saying,  "  I  beheld 
Satan  fallen  as  lightning  from  heaven,"  assured  the 

"Luke  12  :  47f. 

"Mark  9  :  41. 

» Matt.  12  :  36f. ;   16  :  27  ;   13  :  41 ;   10  :  42  :   25  :  31ff. 


History  of  the  Kingdom  139 

disciples  of  certainty  of  overthrow  of  evil  because 
they  had  been  successful  in  their  short  missionary 
tour.®°  Jesus  was  so  sure  of  the  ultimate  success  of 
his  mission,  that,  paying  no  heed  to  the  length  of 
time  that  may  elapse,  whether  a  generation  or  a 
thousand  generations,  he  foreshortens  history,  and 
speaks  of  Satan  as  already  vanquished. 

But  the  remarkable  fact  is  that  the  apocalyptic 
element  is  so  small  in  Jesus'  teaching.  He  differed 
from  contemporary  apocalyptists  in  refusing  to  pic- 
ture the  future  in  minute  details;  to  portray  battle 
scenes,  and  volcanic  eruptions  and  devastating 
plagues ;  to  describe  a  post-mortem  population  of  the 
kingdom  by  numbering  the  dead  that  will  be  raised 
and  detailing  their  experiences.  It  was  enough 
for  him  to  assert  his  belief  in  the  fact  of  a  resur- 
rection ®^  and  in  the  fact  that  it  introduces  into  a 
mode  of  existence  different  from  that  now  experi- 
enced.^2  t^  Jesus  the  death  of  the  body  was  only 
the  release  of  the  spirit  to  fuller  fellowship  with  God 
who  is  Spirit.  It  was  the  home-going  of  a  child  to 
his  Father.®^  The  idea  of  resurrection  of  the  body 
was  the  Jewish  way  of  expressing  confidence  in  im- 
mortality. The  certainty  of  life  beyond  the  grave 
is  what  Jesus  taught,  though  Pharisees  and  Sad- 
ducees  might  dispute  about  its  possibility  and  its 
nature.®*  The  kingdom  of  God  is  not  limited  by 
time,  nor  confined  to  earth.  Members  of  it  now  will 
be  members  of  it  forever. 

••Luke  10  :  17-20. 
•»Matt.  22  :  23ff. 
•»Luke  20  :  35f. 
••Luke  23  :  46. 
•*Matt.   22  :  23-88. 


PART  III 

TEACHING  OF  JESUS  ACCORDING  TO 
THE  GOSPEL  OF  JOHN 


XI 


SOME  CHARACTERISTICS  OF  THE  FOURTH 
GOSPEL 

1.  Reasons  for  Separate  Treatment 

Some  of  the  reasons  for  separate  investigation 
of  the  reports  of  Jesus'  teaching  by  the  Synoptists 
and  by  John  have  been  already  given.^  At  least 
three  other  reasons  may  well  be  stated  before  the 
Johannean  record  of  Jesus*  teaching  is  given  in 
detail. 

First,  it  is  almost  certain  that  the  author  of  the 
Fourth  Gospel  was  a  Jew  who  had  acquired  the 
Greek  language  imperfectly.  The  vocabulary  and 
structure  of  sentences  are  those  of  one  who  is  think- 
ing in  his  native  language,  but  writing  in  an  ac- 
quired one.  It  is  as  though  a  German  by  birth  an 
culture  were  writing  a  book  in  English,  which  he 
had  acquired  by  study  or  social  contacts.  An  atten- 
tive reader  at  once  detects  that  the  author  is  using 
the  words  of  an  Englishman  to  express  the  ideas  of  a 
German.  Likewise  one  acquainted  with  both  Hebrew 
and  Greek  soon  discovers  that  while  the  vocabulary 
of  John's  Gospel  is  Greek,  the  syntax  and  mode  of 
representation  is  Hebrew.  And  one  of  the  charac- 
teristics of  Hebrew  is  that  it  has  no  indirect  dis- 
course. That  is,  if  a  Jewish  reporter  wished  to 
condense  another's  speech  and  report  the  substance 
only  in  a  few  sentences,  he  could  not  do  so  without 

1  See  p.  llf. 

143 


144  What  Jesus  Taught 

giving  the  Greek  or  Latin  hearer  the  impression 
that  he  was  reporting  the  very  words.  The  genius 
of  his  native  tongue  compelled  him  to  report  as  a 
direct  quotation  what  he  himself  knew  to  be  in- 
direct. This  fact  of  language  is  a  clue  to  the  cor- 
rect understanding  of  the  discourses  of  Jesus  found 
in  John's  Gospel.  In  giving  the  substance  of  Jesus* 
speech,  and  not  the  exact  words,  he  had  to  give 
the  substance  as  though  he  were  giving  a  verbatim 
report.  This  explains  in  part  what  students  of 
the  Gospel  call  the  "  free  handling ''  of  the  dis- 
courses. 

Secondly,  there  is  every  reason  to  suppose  that  the 
so-called  Logia,  which  lies  back  of  our  Synoptists, 
contained  more  sayings  of  Jesus  than  are  discovered 
in  the  first  three  Gospels,  and  it  is  quite  probable  that 
some  of  the  sayings  found  in  John's  Gospel  came 
from  this  or  a  similar  source.  The  supplementary 
character  of  the  Fourth  Gospel  accounts  for  the 
author's  selection  of  material  not  used  by  his  prede- 
cessors. That  material  similar  to  that  which  is  char- 
acteristic of  John's  Gospel  was  known  to  the  Synop- 
tists is  seen  in  the  words  of  Jesus  recorded  by  both 
Matthew  and  Luke,^  and  it  is  almost  certain  that 
such  sayings  would  be  selected  by  one  whose  tem- 
perament was  reflective  and  philosophic  and  mys- 
tical. 

Thirdly,  a  much  larger  place  must  be  given  to 
the  subjective-  element  in  John's  Gospel  than  in  the 
Synoptists.  The  writer's  genius  made  it  the  more 
unlikely  that  he  intended  to  report  his  Lord's  words 
with  absolute  verbal  precision.  It  is  certain  that 
he  was  not  consciously  distorting  Jesus'  words,  so  as 

>Matt.  11  :   25-27;  Luke  10  :  21f. 


Some  Characteristics  of  the  Fourth  Gospel     145 

to  misrepresent  their  real  meaning,  for  he  believed 
that  the  Spirit  promised  by  Jesus  was  none  other 
than  Jesus  himself  interpreting  the  words  spoken 
while  on  earth.^  It  is  equally  certain  that  stories 
and  possibly  doctrines  were  current  in  the  early 
church  that  had  no  basis  in  the  words  of  Jesus, 
though  currently  so  believed.*  That  is,  the  Fourth 
Gospel  itself  discloses  the  marks  of  an  author  who 
discriminates  between  interpretations  of  Jesus' 
words,  separating  the  erroneous  from  the  true,  and 
yet  not  necessarily  anxious  to  preserve  the  very 
words  themselves. 

2.  Interpretative  Character  of  the  Fourth  Gospel 

The  Fourth  Gospel  differs  from  the  Synoptists 
both  by  what  it  contains  and  by  what  it  omits.  The 
author  frankly  states  that  he  has  omitted  a  great 
deal  of  material  known  to  him,  and  that  he  has  made 
his  selections  with  a  definite  purpose.^  The  pur- 
pose aimed  to  produce  immediate  satisfying  experi- 
ence within  the  soul,  termed  "  life,"  and  the  cer- 
tainty of  a  fact  in  history,  the  identity  of  Jesus  of 
Nazareth  with  the  Christ  appointed  by  God.  To 
do  this,  the  author  has  selected  certain  deeds  and 
words  of  Jesus,  and  omitted  others;  he  has  rear- 
ranged the  order  and  significance  of  events ;  he  has 
made  a  new  distribution  of  material,  so  that  Jesus' 
ministry  is  apparently  extended  in  time ;  and  he  has 
transformed  the  short,  crisp,  paradoxical  sayings 
of  Jesus  into  allegory  and  lengthy  argument.  In 
short,  he  has  retold  the  early  story  in  such  a  way 

3  John  14  :  16-18;  16  :  12-14. 
*John  21  :  23. 
*John  20  :  30f. 


146  What  Jesus  Taught 

as  to  give  a  portraiture  of  Jesus  that  differs  from 
that  of  the  Synoptists  in  the  length  of  his  ministry, 
in  the  place  of  his  ministry,  in  the  character  of  his 
miracles,  in  the  character  of  his  speeches,  in  his 
mode  of  self-manifestation,  in  his  attitude  toward 
his  opponents,  and  in  the  general  purpose  of  his 
mission. 

These  differences  are  more  or  less  designed,  and 
are  a  part  of  the  writer's  method  in  accomplishing 
his  purpose.  He  used  historical  material,  but  he 
aimed  to  give  an  interpretation  of  it,  rather  than  to 
tabulate  facts  and  sayings. 

Two  facts  explain  the  differences  between  the 
first  three  Gospels  and  the  Fourth.  First,  the 
Fourth  Gospel  was  written  probably  in  the  last 
decade  of  the  first  Christian  century,  that  is,  90-100 
A.  D.  The  writer  has  grown  old  in  years  and  in 
Christian  experience.  In  retrospect  he  has  more 
regard  for  consequences  in  actual  history  than 
sequence  in  order  of  time  and  place,  and  so  by 
"  foreshortening  of  memory  "  anticipates  events  by 
displacing  them  and  their  consequences.  He  is  not 
careful  as  to  time  order,  although  he  remembers  well 
apparently  insignificant  details  of  the  distant  past. 

Secondly,  the  writer  views  the  earthly  life  of 
Jesus  in  the  light  of  a  few  great  ideas.  Life,  light, 
love  are  the  governing  words  and  ideas  in  both 
John's  Epistles  and  in  the  Fourth  Gospel.  The  ex- 
periences for  which  these  words  stand  are  based 
on  ideas  common  to  the  Epistles  and  the  Gospel, 
namely,  the  incarnation  of  the  Son  of  God.  The 
author's  avowed  intention  to  present  the  Jesus  which 
he  had  heard,  and  seen,  and  handled  "  through  the 

«1    John    1   :   1-4. 


Some  Characteristics  of  the  Fourth  Gospel     147 

medium  of  a  philosophical  rather  than  a  historical 
form  of  thought,  made  it  inevitable  that  his  por- 
trait of  his  Master  should  differ  from  that  of  his 
fellow  writers.  John  is  an  interpreter  of  history, 
rather  than  its  recorder. 

3.  Differences  not  Historical  Contradictions 

Of  the*  numberless  words  and  deeds  of  Jesus,  each 
Evangelist  was  at  liberty  to  select  the  ones  suited 
to  his  purpose ;  and  as  the  first  three  already  were 
based  on  one  stereotyped  tradition,  the  fourth  had 
no  reason  for  covering  their  ground,  and  so  gives 
new  material  in  his  own  way. 

While  John  gives  Judea  as  the  scene  of  Jesus' 
ministry,  and  the  Synoptists  give  Galilee,  yet  they 
knew  he  was  not  in  Galilee  all  the  time,^  and  John 
knows  that  he  "  walked  in  Galilee." 

Again,  John  regards  the  miracles  as  marks  of 
power  to  glorify  Jesus,  while  the  Synoptists  look 
upon  them  as  evidences  of  love  for  the  poor  and 
afflicted.  This  difference  is  only  broadly  true,  for 
John's  characteristic  word  for  miracle  is  "  sign." 
That  is,  he  represents  Jesus  as  wishing  his  hearers 
to  look  beyond  the  miracle  in  order  to  see  the  pur- 
pose for  which  the  sign  was  given.  But  the  Synop- 
tists record  the  same  design  of  miracles.^  It  can- 
not be  supposed  that  each  Evangelist  intended  to 
record  all  the  motives  that  prompted  the  works  of 
their  Teacher.  The  purposes  of  the  several  writers 
justify  the  difference  in  the  character  and  treatment 
of  miracles. 

Again,  the  mode  of  self-manifestation  is  presented 

»Lnke  10  :  8-42. 
•Mark  2  :  3-12. 


148  What  Jesus  Taught 

differently  by  the  Synoptists  and  by  John.  In  the 
former  he  is  represented  as  not  recognized  to  be  the 
Messiah  until  late  in  his  ministry,  and  then  the  dis- 
coverers were  not  to  disclose  the  revelation;  in  the 
latter,  John  the  Baptist  early  discloses  him  to  be 
the  Lamb  of  God;  Andrew  tells  his  brother  Simon 
that  he  has  found  the  Messiah ;  and  Nathanael  cries : 
"  Thou  art  the  Son  of  God ;  thou  art  the  King  of 
Israel ;  "  and  Jesus  reveals  himself  to  the  Samaritan 
woman  as  the  Christ.  That  is,  in  the  Synoptists  the 
self-disclosure  is  gradual;  in  John,  it  is  startlingly 
abrupt.  It  may  be  asked,  Which  representation  is 
true  to  history?  Answer  may  be  made  by  a  coun- 
ter-question: Why  cannot  both  be  true? 

It  is  not  necessary  to  put  into  the  word  "  Mes- 
siah **  as  used  by  Andrew  and  Nathanael  the  full 
significance  put  into  it  by  Peter.  There  is  a  vast  dif- 
ference in  the  connotation  of  a  word  when  uttered 
under  an  emotional  impulse  occasioned  by  the  sud- 
den and  unexpected  and  when  deliberately  spoken 
after  months  of  experiences,  many  of  them  perplex- 
ing and  disappointing.  NathanaeFs  cry  was  emo- 
tionally conditioned;  Peter's  was  deliberate  convic- 
tion after  eliminating  alternatives.  The  historical 
background  adequately  explains  why  Jesus  could  say 
to  the  woman  at  Sychar,  "  I  am  he,"  when  in  Galilee 
he  commands  silence  as  to  his  identity.  In  Galilee 
and  Judea  the  Messianic  expectation  was  for  a  king; 
in  Samaria  it  was  for  a  prophet.  There  was  no 
danger  of  revolutionary  implications  in  the  claim  of 
a  Messiah  who  was  only  a  prophet.  He  did  not  an- 
nounce his  kingship  to  the  woman,  and  this  is  just 
the  content  of  the  word  Messiah  in  the  mind  of 
Nathanael. 


Some  Characteristics  of  the  Fourth  Gospel     149 

Further,  it  must  be  noted  that  John  gives  indica- 
tions that  he  knew  that  Jesus  manifested  himself 
with  reserve.  Toward  the  close  of  his  ministry 
the  people  ask,  "Who  is  this  Son  of  man?"  On 
another  occasion,  they  ask :  "  How  long  dost  thou 
hold  us  in  suspense?  If  thou  art  the  Christ,  tell  us 
plainly." 

The  main  features,  then,  of  Jesus  Christ  are  iden- 
tical in  all  four  Gospels.  There  is  no  mistaking  the 
One  whom  they  mean  to  portray.  Only  the  attitude, 
or  "  sitting  "  as  it  may  be  termed,  and  the  coloring 
are  different,  and  the  privilege  of  such  details  in  a 
portrait  is  granted  artists. 

4.  The  Value  of  the  Fourth  Gospel 

To  the  early  Christians  Christ  equally  with  God 
was  the  object  of  faith.  The  Jew  became  a  Chris- 
tian by  believing  in  Christ  also.^  And  as  faith  in 
God  conditions  philosophical  theism,  so  faith  in 
Christ  conditions  Christian  philosophy.  It  is  from 
this  conviction  that  John  writes.  His  purpose  is  to 
show  that  no  understanding  of  Jesus  Christ  is  pos- 
sible except  to  a  suitable  human  attitude  toward 
him.  Hence,  the  futility  of  every  attempt  to  recover 
the  Christ  of  John's  Gospel  by  purely  literary  and 
historical  inquiry.  Such  inquiry  may  give  the  very 
words  of  Jesus  and  the  minutest  deeds  in  exact  his- 
torical setting  and  chronological  sequence.  By  such 
method  of  research  lie  may  be  proved  to  be  a  real 
historical  character  and  the  noblest  moralist  the 
world  has  hitherto  seen.  But  he  was  more  than 
this  to  the  writer  who  looked  back  over  more  than 
half  a  century  of  the  church's  history. 

•John  14  :  1. 


150  What  Jesus  Taught 

Jesus*  contemporaries  knew  him  historically  bet- 
ter than  the  most  exacting  inquirer  of  today,  judged 
by  the  canons  of  historical  inquiry.  But  though  they 
touched  him  and  heard  him  and  saw  him,  the  vast 
majority  failed  to  evaluate  him  correctly,  for  they 
believed  not.  He  revealed  himself  only  to  faith. 
He  can  be  nothing,  and  can  do  nothing,  for  those 
who  have  no  moral  response  to  him  and  his  purpose. 
Hence,  for  the  Christ  of  Christianity,  John's  Gospel 
is  nearer  the  truth  than  the  Synoptists.  They  for 
the  most  part  halt  and  limp  in  time  and  space ;  the 
former  sees  in  him  the  timeless  and  spaceless  rela- 
tionship of  God  and  man.  Also  Paul,  historically  the 
greatest  interpreter  of  Jesus  to  the  world,  cared 
not  to  know  him  after  the  flesh.  To  know  Jesus'  his- 
torical antecedents  and  environment  and  teaching 
may  make  one  "  of  Christ  " ;  that  is,  an  adherent  of 
a  Christ-party ;  ^''  but  it  does  not  put  one  "  in  Christ," 
a  sphere  of  thought  and  conduct  exti-ahistorical,  be- 
cause immediately  caused  by  the  spirit  of  God  in 
Christ's  reconciling  ministry.'^  That  is,  to  faith 
Christ  is  God  at  work  in  history.  He  is  the  histor- 
ical manifestation  of  God's  power  and  purpose.^^ 
Expressed  in  briefest  possible  language,  he  is  God- 
in-flesh.  This  creed  affirms  a  fact  in  history,  and  is 
the  only  creed  the  denial  of  which  makes  one  anti- 
Christ  in  thought  and  conduct. ^^  It  expresses  at 
once  the  divine  origin  and  character  of  Jesus  Christ, 
his  truly  human  origin  and  character  and  the  per- 
manent union  of  the  divine  and  the  human,  the 
metahistorical  and  the  historical  in  Christianity. 
Not  only  Christ,  but  the  whole  historical  movement 

«»1  Cor.  1  :  12.  »1  Cor.   1  :  24. 

"2  Cor.  5  :   17-19.  "1  John  4  :  1-3  ;  2  :  18ff. 


Some  Characteristics  of  the  Fourth  Gospel     151 

inaugurated  by  him  is  to  be  explained  by  postulating 
Christ  ever  at  work  in  the  world.  He  is  continu- 
ously revealing  himself  to  every  succeeding  genera- 
tion with  increasing  fulness  and  clearness,  for  at 
every  moment  of  the  developing  process  he  has  many 
new  things  to  disclose,  but  his  disciples  are  not  able 
to  bear  them.  This  is  the  significance  to  faith  of 
the  phrase  "  son  of  God  "  as  applied  to  followers 
of  Christ.  It  asserts  the  divine  origin  of  the  new 
moral  and  spiritual  dynamic  that  began  in  Jesus, 
the  Son  of  God.  This  valuation  placed  by  the  Fourth 
Gospel  on  Jesus*  words  and  deeds  is  a  clue  to  just 
discrimination  between  historical  and  religious 
values  in  inspired  writings.  Inspiration  is  a  fact 
whether  the  historical  be  the  primary  or  secondary 
element  in  the  document.  Somehow  the  Christian 
reader  feels  that  in  John's  Gospel  he  is  experiencing 
eternal  realities,  and  therefore  it  is  true — ^true  to  his 
esthetic  appreciation  of  the  morally  beautiful,  true 
to  his  intellect  in  seeking  an  adequate  cause  for 
marvelous  effects,  true  to  his  spiritual  aspirations 
to  know  the  Father,  whom  to  know  is  eternal  life. 

5.  The  Main  Themes  of  the  Synoptists  and  the  Fourth 
Gospel  Compared 

One  of  the  most  marked  differences  between  the 
first  three  Gospels  and  the  Fourth  is  that  in  the 
former,  the  chief  theme  of  Jesus*  teaching  is  "  the 
Kingdom  of  God,"  while  in  the  latter  it  is  "  eternal 
life."  This  is  a  matter  of  emphasis  only,  however. 
John  knows  that  Jesus  used  to  talk  about  the  king- 
dom of  God,^*  but  attention  is  diverted  to  the  chief 
benefit  of  the  kingdom.^^     On  the  other  hand  the 

"John  3  :  3,   5.  "John  3  :  15. 


152  What  Jesus  Taught 

Synoptists  know  of  one  who  earnestly  sought  to 
enter  the  kingdom,  and  who  inquired/^  "  Good  Mas- 
ter, what  shall  I  do  that  I  may  inherit  eternal 
life?"  Evidently,  in  the  minds  of  a  few  at  least, 
'*  the  kingdom  of  God  "  and  "  eternal  life  "  were  in 
some  sense  convertible  terms.  The  phrase  "  eternal 
life"  described  the  blessedness  of  the  kingdom  in 
terms  understood  by  all  who  cared  for  experiences 
that  the  word  life  suggests.  It  had  no  suggestions 
of  political  organization ;  nor  did  it  awaken  patriotic 
hopes  and  aspirations.  It  is  a  more  inclusive  term 
than  kingdom.  Then,  too,  it  had  a  moral  signifi- 
cance. It  was  not  simply  sentient  existence,  but  a 
quality  that  made  existence  worth  while.  Since 
Jesus  believed  that  life  endured  beyond  the  grave, 
this  term  to  describe  the  good  Jesus  brought  had  no 
temporal  or  spatial  significance.  The  good  is  not  de- 
termined by  geographical  boundaries,  nor  by  time. 

It  is  quite  certain  that  John's  experiences  led  him 
to  recall  and  emphasize  the  idea  of  life  rather  than 
the  idea  of  kingdom,  just  as  another  follower  of 
Jesus,  finding  in  him  the  fullest  satisfaction,  de- 
scribed the  kingdom  of  God  both  negatively  and 
positively,  in  order  to  accentuate  its  spiritual 
qualities. 

For  the  kingdom  of  God  is  not  eating  and  drinking;  but 
righteousness,  and  peace,  and  joy  in  the  Holy  Spirit." 

A  long  time  had  elapsed  since  the  disciple's  mother 
had  asked  for  a  royal  place  for  her  son  in  the  coming 
kingdom.^ ^  He  was  expecting  a  new  world,  a  new 
social  order,  in  which  he  and  his  brother  would 
occupy  prominent  places,  lording  it  over  others.    He 

I'Mark  10  :  17-31.  "Rom.  14  :  17.  "Matt.  20  :  20-28. 


Some  Characteristics  of  the  Fourth  Gospel     153 

was  sure  of  its  near  approach.  But  the  crucifixion 
caused  that  world  to  pass  away,  and  with  it  the  old 
world  to  which  he  had  been  accustomed  before  he 
had  come  to  build  his  hopes  on  another.  The  resur- 
rection restored  hope  in  a  coming  kingdom,  and  the 
naive  inquiry  was  thoroughly  natural/^  "  Lord,  dost 
thou  at  this  time  restore  the  kingdom  to  Israel?'* 
The  exultant  followers  looked  for  a  reestablished 
throne  of  David  in  Jerusalem  and  a  national  su- 
premacy over  all  who  would  not  accept  the  ascended 
Jesus  as  Messianic  Lord.  Gradually  the  influence 
of  the  discerning  Paul  and  the  increasing  numbers 
of  Gentiles  put  into  the  background  the  revived  sen- 
suous view  of  the  kingdom,  and  emphasized  the 
moral  and  spiritual.  The  destruction  of  Jerusalem 
ended  another  misconception  of  the  earliest  disciples. 
Another  social  order  had  passed  away,  but  Chris- 
tians were  multiplying  and  were  experiencing  joys 
and  hopes  hitherto  unknown.  They  were  rapidly 
losing  all  desire  for  kingdoms  of  an  earthly  sort. 
They  were  content  with  character  and  with  posses- 
sion of  an  eternal  life  that  no  persecutor,  Jewish  or 
Roman,  could  destroy.  Whatever  changed  in  gov- 
ernment or  in  social  organizations,  the  good  which 
disciples  enjoyed  continued. 

For  all  that  is  in  the  world,  the  lust  of  the  flesh,  and  the 
lust  of  the  eyes,  and  the  vainglory  of  life,  is  not  of  the 
Father,  but  is  of  the  world.  And  the  world  is  passing  away, 
and  the  lust  thereof;  but  he  that  does  the  will  of  God  abides 
forever.*" 

John  has  learned  from  experience  that  life  means 
more  than  kingdom;  and  in  his  representation  of 

i»Aots   1    :   G.  20  1   jQYxn  2  :   17. 

L 


154  What  Jeeus  Taught 

Jesus*  teaching  emphasizes  that  for  which  the  young 
ruler  so  earnestly  inquired. 

Accordingly,  the  teaching  of  Jesus  I'eported  in 
the  Fourth  Gospel  may  be  conveniently,  and  yet  not 
arbitrarily,  gi'ouped  under  the  classification.  The 
Author  of  Eternal  Life,  The  Mediator  of  Eternal 
Life,  The  Possessors  of  Eternal  Life. 


XII 
THE  AUTHOR  OF  ETERNAL  LIFE 

1.  The  Idea  Rooted  in  the  Past 

Jesus  accepted  the  idea  of  God  as  revealed  his- 
torically in  the  whole  Old  Testament  as  contrasted 
with  the  revelation  in  the  Pentateuch  only.  He 
pointedly  contrasted  two  objects  of  worship,  when 
he  said  to  the  Samaritan :  ^ 

Ye  worship  that  which  ye  know  not;  we  worship  that  which 
we  know. 

The  Ten  Colnmandments  and  the  Book  of  the 
Covenant  demanded  imageless  worship,  and  thereby 
impressed  upon  worshipers  the  conviction  that  Jeho- 
vah was  invisible  and  incorporeal.  But  the  spirit- 
uality of  Jehovah  meant  something  more  than  mere 
immateriality.  This  something  could  be  learned 
only  by  years  of  disciplinary  experiences  in  history. 
In  experience  of  national  sin  and  disaster,  of  na- 
tional repentance  and  blessing,  of  personal  loss  and 
recovery,  of  personal  guilt  and  forgiveness,  the  cen- 
turies of  Jewish  history  produced  prophets  and 
psalmists,  who  interpreted  Jehovah  in  terms  of  per- 
sonal relationship.  He  is  above  and  outside  the 
material  universe,  transcendent  in  the  philosophic 
sense,  and  he  is  also  spirit  as  man  is  spirit,  and  so 
comes  into  social  relations  with  him. 

iJohn  4  :  22. 

155 


156  What  Jesus  Taught 

For  thus  says  the  high  and  lofty 

One,  who  dwells  forever,  whose  name  is  holy: 

I  dwell  in  the  high  and  holy  place. 

With  him  also  that  is  of  a  crushed  and  humble  spirit. 

To  revive  the  spirit  of  the  humble 

And  to  revive  the  heart  of  the  crushed  ones. 

For  thou,  Lord,  art  good  and  ready  to  forgive, 
And  abundant  in  mercy  to  all  that  call  upon  thee, 
Give  ear,  O  Jehovah,  to  my  prayer. 
And  attend  to  the  voice  of  my  supplication.' 

The  Jew,  and  not  the  Samaritan,  was  educated  by 
such  passages  from  his  national  literature.  The  Jew 
only  had  the  possibility  of  disclosing  the  saving  pur- 
poses and  power  of  his  God.  To  know  the  God  of 
the  Jews  was  to  know  the  source  of  salvation.  **  For 
salvation  is  from  the  Jews."  ^  This  God  Jesus  knew 
better  than  any  other  Jew,  and  his  joy  was  to  dis- 
close this  more  complete  knowledge  to  others. 

2.  How  Jesus  Characterizes  God 

In  John,  as  in  the  Synoptists,  emphasis  is  placed 
on  God*s  moral  nature.  In  quite  metaphysical 
fashion  God  is  called  "  spirit,"  but  for  the  purely 
practical  purpose  of  teaching  that,  if  the  spiritual 
nature  of  God  is  apprehended,  there  will  be  no  dis- 
position to  think  that  worship  consists  in  ceremonies 
performed  at  consecrated  places.*  Only  a  God  who 
is  spirit  is  worthy  the  name  of  God,  and  true  wor- 
ship of  such  a  Being  consists  in  the  attitude  of  the 
human  spirit.  Conception  of  God  as  Spirit  makes 
localization  of  him  impossible  and  consecrates  every 
human  soul  a  temple  of  God. 

2  Isa.  57  :  15  ;  Ps.  86  :  5f. 

3  John  4  :  22. 
*John  4  :  24. 


The  Author  of  Eternal  Life  157 

Allied  to  the  notion  that  God  is  spirit  is  the  notion 
that  he  is  "  true."  That  is,  he  alone  fulfils  the  idea 
of  God  in  opposition  to  false  gods.^  This  conception 
of  Jehovah  had  been  taught  by  all  Israel's  teachers 
from  the  founding  of  the  nation,  and  the  nation  had 
learned  it  by  eventful  experiences. 

The  personal  nature  of  God  who  is  spirit  is  as- 
sumed in  calling  him  "  the  living  Father.*'  ®  The 
possession  of  life  also  distinguishes  him  from 
heathen  deities,  and  makes  it  possible  for  him  to 
operate  actively  in  the  world  by  general  providence."' 
Having  the  life  in  himself,  he  is  the  source  of  life, 
and  therefore  quickens  the  dead  and  makes  alive.^ 

The  moral  nature  of  the  living  God  is  expressed 
by  the  adjectives  "  holy  "  and  "  righteous."  He  is 
holy,  because  he  has  no  contact  with  the  world's 
moral  defilement,  and  may  be  depended  upon  to  keep 
disciples  from  its  contamination.^  He  is  righteous 
because  he  "  works  in  true  consistency."  That  is,  he 
maintains  his  character  as  a  God  that  distinguishes 
between  right  and  wrong  by  giving  to  disciples  what 
he  cannot  give  to  men  blinded  by  sin.^<^ 

3.  Fatherline88  of  God. 

In  John's  Gospel,  as  in  the  Synoptists,  Jesus  likens 
God  to  a  father.  So  earnestly  did  Jesus  teach  the 
fatherly  character  of  God,  that  he  used  the  terms 
God  and  Father  as  practical  synonyms.^ ^  That  is, 
God  is  a  universal  Father,  because  he  has  yearning 
love  for  all  men  however  sinful.  What  Jesus  meant 
by  calling  God  Father  may  be  seen  from  the  follow- 


27,  46:  20  :   17. 


6  John  17 

:  3. 

9  John  17  ; 

:  11. 

ejohn  6  : 

57. 

wjohn  17 

:  25. 

7  John  5  : 

17. 

"John  4  : 

21,  23 

«John  5  : 

26, 

21. 

158  What  Jesus  Taught 

ing  facts :  He  called  God  "  your  Father  "  only  once, 
and  then  after  the  resurrection  when  speaking  to  his 
disciples.12  Seventy  times  he  named  him  "the 
Father,"  twenty-eight  times  "  my  Father,"  and  nine 
times  "  Father."  There  can  be  little  doubt  of  his 
meaning,  when  he  uses  the  expressions  "  Father  " 
and  "  my  Father."  He  intended  to  convey  the  idea 
that  he  stood  in  such  unique  relation  to  God,  that  it 
was  appropriate  for  him  alone  to  call  him  Father. 
God  was  Father  to  Jesus  Christ  in  a  way  that  he  is 
not  to  others.  But  he  is  also  Father  to  others  as 
well  as  to  Jesus.  Those  who  love  the  Son  are  in  filial 
relation  to  God/^  and  are  special  objects  of  his  love.^* 
Jesus  distinctly  repudiated  the  idea  that  God's 
fatherliness  consisted  in  his  covenant  relation  to 
Israel,  as  the  Jews  fondly  imagined.^^  The  fact  was 
that  Satan,  and  not  God,  was  the  father  of  the  apos- 
tate people,  as  their  conduct  amply  proved.^*  Son- 
ship,  then,  does  not  consist  in  man's  natural  or  na- 
tional relationship  to  God,  but  in  an  ethical  likeness. 
God  is  Father  in  a  peculiar  sense  to  those  that  bear 
a  moral  likeness  to  himself. 

The  various  ideas  conveyed  by  the  name 
"  Father  "  arise  from  the  fact  that  it  is  a  figure 
of  speech,  suggesting  some  likeness  between  God 
and  a  human  father,  but  what  the  likeness  is  must 
be  determined  by  the  context.  He  is  Father  of  all 
men,  because  he  loves  all  men,  just  as  a  human 
father  loves  all  children;  he  is  Father  of  believers 
in  Christ  with  added  intensity  of  love,  because  of 
their  moral  likeness  to  himself,  as  an  earthly  father 


»  John  20 

:  17. 

"»John  8  : 

:  41f. 

"John  16  : 

27. 

"John  8  : 

:  44. 

"John  14  : 

28. 

The  Author  of  Eternal  Life 159 

has  peculiar  affection  for  dutiful  children;  he  is 
Father  of  Jesus,  because  he  loves  him  with  an  inten- 
sity known  only  to  a  holy  Father  who  takes  im- 
measurable delight  in  the  quick  and  spontaneous 
obedience  of  a  son. 

4.  Fatherliness  Revealed  in  Jesus 

To  call  the  object  of  worship  "father"  is  uni- 
versal in  religion.  The  carver  of  a  wooden  image 
may  address  it,  "  Thou  art  my  father."  ^'  The  early 
Aryans  worshiped  the  sky  as  one  of  their  deities 
and  named  him  Dyaus  Piter,  or  "  Father  Sky  " ; 
Greeks  and  Romans  addressed  Zeus  or  Jupiter  as 
"  Father  of  Gods  and  men  " ;  the  Jews  believed  that 
Jehovah,  the  One  God  of  Israel,  was  Father. 

Have  we  not  all  one  father? 
Has  not  one  God  created  us?" 

This  universal  name  for  that  something  above  and 
beyond  us,  upon  which  we  feel  dependent,  for  whose 
fellowship  we  seek,  whose  help  we  implore,  and 
whose  ill-will  we  dread,  is  testimony  to  a  feeling  of 
family  likeness  between  the  worshiper  and  his  God. 
Man  does  not  believe  himself  an  orphan  in  a  father- 
less house.  He  is  somehow  akin  to  the  power  whose 
help  he  must  have,  and  upon  whose  protection  he 
feels  that  he  has  a  claim.  Just  because  man  is  re- 
ligious he  thinks  of  God  in  terms  of  fatherliness. 
If  he  be  a  polytheist,  he  selects  one  of  his  deities 
as  deserving  of  the  title ;  if  he  be  a  monotheist  the 
language  of  the  invocation  in  the  synagogue  liturgy 
is  appropriate,  "  Our  Father,  our  King." 

"Jer.  2  :  27. 
18  Mai.  2  :  10, 


160  What  Jesus  Taught 

The  word  father  was  frequently  used  in  pre-Chris- 
tian Judaism  to  describe  Jehovah.  "  Father  in 
heaven  "  was  a  common  rabbinic  phrase,  so  common 
that  it  came  to  convey  almost  the  same  idea  of  God 
as  the  word  Lord.  It  was  a  circumlocution  by  which 
the  Jews  thought  they  were  honoring  God  by  re- 
fusing to  mention  his  revealed  name.  To  the  ordi- 
nary Jew  it  was  not  a  revelation.  The  feeling  of 
kinship  was  lost  in  emphasis  upon  his  apartness  "  in 
heaven."  So  in  bewilderment  Philip  said,  "  Show  us 
the  Father,  and  it  sufficeth  us."  Jesus  answered,^^ 
"  He  that  has  seen  me  has  seen  the  Father."  That 
is,  experience  with  Jesus  in  all  his  social  relations 
disclosed  the  heart,  the  nature  of  Jesus,  and  there- 
fore the  heart,  the  nature  of  God.  The  disciples  had 
learned  that  in  Jesus  they  had  seen  the  character  of 
God  in  his  fatherly  relation  to  men,  not  in  his  meta- 
physical relations  to  the  universe.  The  Father  they 
had  seen  in  Jesus ;  God  they  had  not  seen.^^ 

By  his  interpretation  of  the  term  father,  Jesus  re- 
vealed the  unbounded  love  and  purity  of  God;  for 
God  is  love  and  God  is  light.  He  grounds  his  own 
beneficent  activity  on  the  ceaseless  beneficence  of  his 
Father ;  ^^  and  his  own  death  for  the  salvation  of 
others  shows  the  loving  purpose  of  the  Father."  No 
one  who  appreciates  the  undoubted  love  of  Jesus  for 
sinners  can  doubt  the  love  of  God  the  Father. 

"John  14  :  8f. 
=»!  John  4  :  12. 
"John  5  :  17-21. 
"John  10  :  11-18. 


XIII 
THE  MEDIATOR  OF  ETERNAL  LIFE 

In  keeping  with  his  designation  of  God  as  "the 
Father,"  Jesus  calls  himself  "the  Son."  Because 
he  is  Son,  he  has  his  life  from  the  Father,^  a  life 
that  is  absolute,^  and  that  makes  it  possible  for  him 
to  give  life  to  others.^  He  gives  eternal  life  by  giv- 
ing the  knowledge  of  the  only  true  God  *  and  he  does 
this  so  completely,  that  he  alone  is  the  way  and  the 
truth  and  the  life.^  So  fully  does  he  reveal  God, 
that  he  can  say,  "  He  that  has  seen  me  has  seen  the 
Father."  ®  Since  Jesus  made  such  claims  for  him- 
self, we  must  note  what  he  says  about  his  person 
and  work. 

1.  Person  of  the  Mediator 

(1)  The  Son 

The  name  that  Jesus  most  frequently  gave  him- 
self was  "  the  Son."  Once  he  said,  "  thy  Son,"  and 
three  times  he  used  the  longer  title  "the  Son  of 
God."  "  The  Son  "  was  not  a  Messianic  title,  but  a 
personal  name  that  Jesus  gave  himself.  The  Jews 
did  not  understand  "  the  Son  "  to  be  a  title  synony- 
mous with  the  Messiah,  for  they  had  heard  Jesus 
call  himself  Son,  and  yet  they  ask,  "  If  thou  art  the 


161 


iJohn  5  : 

:  26;  6  :  57. 

*John  17 

:  3. 

2  John  5  : 

:  26. 

6  John  14 

:  6. 

»John  5 

:  21;  17  :  2. 

«John  14 

:  9. 

162  What  Jesus  Taught 

Christ,  tell  us  plainly."  ^  He  replied  that  he  had 
told  them  by  doing  the  works  of  the  Son.  They  see 
the  implication  of  his  words,  and  like  fanatical  mono- 
theists  seek  to.  destroy  one  that  claimed  to  be  God.® 
They  could  not  have  brought  the  charge  of  blas- 
phemy against  him  if  he  had  claimed  to  be  the 
Christ.  If  they  had  been  certain  that  he  was  the 
Messiah,  they  would  have  had  no  objection  to  the 
term  Son,  for  the  Messiah  must  be  the  Son  of  God  in 
an  official  sense.®  Jesus,  on  the  contrary,  teaches 
that  the  Son  of  God  must  be  the  Messiah.  That  is, 
the  nature  of  the  person  called  "  the  Son  "  makes  it 
fit  for  him  to  claim  the  offices  of  the  Christ. 

The  reciprocal  action  of  Father  and  Son  is  seen 
in  the  fact  that  each  does  what  is  appropriate  to 
him.  The  Father  gives  life  to  the  Son,^''  loves  him,^^ 
grants  him  all  things,^^  ^nd  does  not  forsake  him ;  ^^ 
the  Son  keeps  his  Father's  words,^*  speaks  what  his 
Father  teaches,^^  seeks  to  do  his  Father's  will,^®  does 
only  what  he  sees  his  Father  doing,^^  and  desires 
his  Father's  honor  rather  than  his  own.^*  So  in- 
timate are  they  that  Father  and  Son  are  one,^®  and 
whoever  has  seen  the  Son  has  seen  the  Father.^** 


;  11   :   27. 
15  :  9. 


15  :   10;    4   :  34. 


»John  10  ; 

;  24. 

•John  10  ; 

:  83. 

•John  1  : 

34,  49  ;  6  :  69 

10  John  5  : 

26. 

"John  5  : 

20;  10  :  17; 

"John  16 

:  15;  17  :  10. 

"  John  8 

:  29;  16  :  32. 

"John  8  : 

55. 

"John  8  : 

28;  12  :  50. 

"  John  5  : 

30;  6  :  38; 

"John  5  : 

19. 

"John  8  : 

;  49;  7  :  18. 

"John  10 

:  80. 

•ojohn  14 

:  9, 

The  Mediator  of  Eternal  Life  163 

In  interpreting  the  passages  bearing  on  the  unity 
of  the  Father  and  the  Son  we  must  note  that  similar 
expressions  are  used  to  describe  the  relation  of 
malignant  Jews  to  the  devil,^!  and  to  teach  the  union 
of  believers  with  Christ  and  with  God."  The  son- 
ship  of  Jesus  consists  in  his  moral  identity  with  the 
Father  that  makes  him  alone  able  to  reveal  the 
nature  and  purposes  of  God. 

(2)  The  Son  of  Man 

As  in  the  Synoptists  so  in  John,  the  title  "  the  Son 
of  man  **  is  used  by  Jesus  only,  but  it  is  found  less 
frequently  in  John.  Jesus  uses  the  title  in  connec- 
tion with  intimations  concerning  his  death  and  in 
connection  with  lofty  claims  that  he  made  for  him- 
self .^^  Thus  in  an  obscure  way  he  announced  him- 
self as  the  Messiah  who  would  found  on  earth  the 
kingdom  that  Daniel  depicted,  and  allowed  the 
future  to  unfold  the  full  significance  of  the  title, 
when  interpreted  in  the  light  of  his  death.  But 
while  "  the  Son  of  man  "  is  a  Messianic  title,  its 
appropriateness  must  be  due  to  some  relation  that  he 
holds  to  humanity,  either  because  he  does  service  to 
man,  or  because  he  shares  man*s  nature.  Of  course, 
both  are  true,  but  it  is  probable  that  Jesus  intended 
to  suggest  that  the  latter  was  the  reason  for  the 
former.  At  any  rate,  he  confessed  that  he  was 
man,2*  having  flesh  and  blood,^^  suffering  thirst,^* 
and  experiencing  anguish  of  soul.^^  He  classed  him- 
self with  other  Jews  as  worshipers  of  God,^^  and 

«John  8  :  88-44.  »John  6  :  54. 

82  John  17  :  11,  21f.  2«  John  19  :  28. 

2»John  1  :  51:  0  :  27.  *»  John  12  :  27. 

"John  8  :  40.  "John  4  :  22. 


164  What  Jesus  Taught 

thought  of  God  as  One  to  whom  it  was  fitting  for 
him  to  pray.^'^  In  the  fact  that  he  prayed  he  acknowl- 
edged dependence  upon  the  Father.  He  said  ex- 
pressly, that  he  was  unable  to  do  anything  without 
the  Father.^^  This  inferiority  was  official,  and  of- 
ficial inferiority  arose  from  participation  in  human 
nature.  Since  he  was  consecrated  to  do  Messianic 
work,^^  he  was  under  commandment,^^  ^nd  had  to 
wait  the  Father's  direction  as  to  what  he  should  do 
and  teach.^^  Because  he  was  an  obedient  Son  he  en- 
joyed the  Father's  love,^*  and  if  he  should  success- 
fully carry  out  the  Father's  directions,  he  would  re- 
ceive divine  glory  as  a  reward.^® 

Note  that  while  Jesus  acknowledged  subordina- 
tion to  God  ^®  and  claimed  participation  in  human 
frailties,  he  challenged  any  one  to  detect  a  fault  in 
him,^^  and  said  that  he  was  not  in  any  way  subject 
to  evil  morally.^* 

(3)  The  Christ 

While  the  people  suspected  that  he  was  the  Christ 
he  was  slow  to  announce  himself  as  such.^®  He  in- 
tended that  his  works  should  testify  of  him.*°  He 
openly  announced  his  office  to  the  woman  of  Sychar, 
because  she  thought  of  the  Messiah  as  teacher,  not 
as  king.*'  In  John's  Gospel,  then,  Jesus'  self-dis- 
closure is  represented  as  gradual,  as  in  the  Synop- 
tists. 


2»John  11 

:  42. 

"John  14 

:  28. 

sojohn  5  : 

30. 

"John  8  : 

40. 

31  John  10 

:  86. 

'"•John  14 

:  30. 

'=«John  10 

:  18:  14 

:  31  ;  15 

:  10: 

18  : 

:  11. 

=»John  10 

:  24f. 

'«John  8  : 

28:  12  : 

49f. 

*<>John  10 

:  25,  .^K. 

»*John  8  : 

29;  10  : 

17:  15  : 

10. 

«John  4  : 

25f. 

34  John  17 

:  5. 

The  Mediator  of  Eternal  Life  165 

(4)  Son  of  David 

This  title  is  not  given  him  in  John's  account,  hence 
he  has  no  occasion  to  assent  to  it  as  appropriate. 
But  it  is  a  fact,  that  at  the  beginning  of  Jesus'  public 
work,  Nathanael  exclaimed  in  enthusiastic  surprise, 
"  Thou  art  the  King  of  Israel,"  *^  and  at  the  close 
of  his  ministry  the  people  cried,*^ 

Hosanna;  blessed  is  he  who  comes  in  the  name  of  the 
Lord,  even  the  King  of  Israel. 

Jesus  knew  that  h6  was  king,  and  if  he  had  denied 
it,  he  would  have  virtually  denied  th6  fact  of  his 
earthly  existence.  He  was  born  to  be  king.^*  Yet  he 
does  not  claim  to  be  king  in  the  worldly  sense,  but 
by  virtue  of  the  truth  he  preaches.  In  harmony 
with  his  kingship  is  the  claim  to  the  royal  preroga- 
tive of  judging."''  Jesus  then  appropriated  to  him- 
self the  royal  authority,  that  the  Old  Testament  pre- 
dicted must  belong  to  Israel's  King.*^ 

2.  Work  of  the  Mediator 

The  special  mission  of  the  Son  was  to  give  eter- 
nal life.*^  He  was  qualified  to  do  this,  because  he 
had  life  in  himself  *«  and  was  himself  the  life.*^ 
This  inherent  qualification  made  it  fit  for  the  Father 
to  seal  him  and  him  alone  for  Messianic  work.*'^ 
The  Son  secured  eternal  life  for  men  by  manifesting 
God,  and  by  laying  down  his  life.^^ 


"John  1  : 

49. 

«John  10 

:  10 

;  17  :  2. 

«John  12 

:  13. 

"John  5  : 

26. 

"John  18 

:  37. 

*9John  11 

:  25: 

;  14  :  6. 

«John  5  : 

22-30. 

wjohn  6  : 

27: 

10  :  36. 

"John  12 

:  14-16. 

"John  10 

:  11. 

166  What  Jesus  Taught 

(1)  Revealing  God 

As  teacher  he  taught  only  what  the  Father  di- 
rected," and  was  so  far  from  teaching  error,  that  he 
challenged  any  one  to  convict  him  of  sin.°^  At  the 
close  of  his  life  he  could  say,  "  The  words  which 
thou  gavest  me  I  have  given  to  them.^*  Since  his 
words  were  God's  words,  he  made  astounding  claims 
for  them.^^  They  free  from  the  bondage  of  sin ;  ^® 
they  purge  of  impurity ;  "  they  save  from  death ;  ^® 
and  they  will  judge  in  the  last  day.°^ 

As  Jesus  by  his  words  reveals  God  to  the  world, 
he  is  the  light  of  the  world ;  ^^  as  he  makes  known 
the  true  character  of  God  and  his  demands  on  men, 
he  is  the  truth ;  ^^  as  he  is  the  medium  by  which 
men  approach  the  Father,  he  is  the  way ;  ^^  and  as 
he  experienced  in  himself  the  content  of  the  message 
he  brought  and  can  enable  others  to  enjoy  the  same 
experience,  he  is  the-  lif e.*"^  It  follows  from  what  he 
is,  that  rejection  of  his  words  establishes  guilt.®* 
But  he  pronounced  no  formal  sentences  of  condem- 
nation, for  judgment  was  not  the  purpose  of  his 
mission.^^  The  attitude  of  men  toward  his  teaching 
determines  their  ethical  character,  and  so  deter- 
mines whether  he  shall  be  their  Judge,®®  or  their 
Saviour.®'  It  is  inevitable  that  man's  nature  should 
be  revealed  by  the  light  of  the  world,  and  so  distinc- 

12  :  35. 


5*  John  12 

:  49. 

•"•John  8  : 

12;  0  :  5 

■-■'   John  8  • 

46. 

«Mohn  14 

:  6,  8,  17. 

-*John  17 

:  8. 

«-John  14 

:  6. 

3»John  14 

:  24. 

"^'John  14 

:  6. 

MJohn  8  : 

31,  24. 

«Mohn  12 

:  47. 

6- John  15 

:  3. 

"5  John  12 

:  47. 

""John  8  : 

52. 

«»John  5  : 

22,  27:  9 

5»John  12 

:  48. 

"John  3  : 

17. 

39. 


The  Mediator  of  Eternal  Life  167 

tion  made  between  the  self-righteous  and  the  spirit- 
ually dissatisfied,®® 

In  connection  with  his  teaching  Jesus  gave 
"  signs."  These  were  not  an  end  in  themselves,  but 
were  intended  to  point  to  the  character  of  the 
worker,  or  to  his  relation  with  the  Father.  The 
latter  was  the  main  purpose.^^  All  the  miracles  that 
Jesus  worked  deserved  the  epithet  "  good,"  because 
they  revealed  the  character  of  the  Father."^^  He 
used,  with  three  exceptions,^^  the  word  "  works  "  to 
designate  his  miracles,  because  miraculous  working 
was  only  part  of  his  general  Messianic  activity. 

Jesus  refused  to  work  signs  on  demand,^^  y^j^  ^e 
promised  that  an  undoubted  sign  would  be  given.*^^ 
In  this  respect  the  Johannean  and  Synoptic  reports 
of  Jesus'  attitude  toward  popular  expectation  are  in 
agreement. 

(2)  Death  of  the  Mediator 

Jesus*  teaching  aroused  opposition,  and  his  ene< 
mies  determined  to  kill  him.  His  death  was  not  a 
penalty  inflicted  for  crimes  that  he  had  committed,^* 
but  due  solely  to  the  murderous  hate  of  wicked 
men."  They,  however,  did  not  wrest  his  life  from 
him  for  he  gave  it  up  voluntarily,^^  and  thus  showed 
love  and  obedience  to  the  Father,"  and  won  in  re- 
turn the  love  of  his  Father.^®  His  death  was  not 
an  incidental  part  of  his  Messianic  work,  but  a  neces- 


18. 


"John  9  : 

89-41. 

~John  10 

:  25,  38;  14 

:  10-12;  15  :  24. 

wjohn  10 

:  32. 

"  John  4  : 

48;  6  :  26. 

"John  8  :  37; 

15 

"John  2  : 

19 ;  6  :  30. 

"John  10  :  18. 

"John  2  : 

19. 

"John  14  :  31. 

»«John  15 

:  25. 

"John  10  :  17. 

168  What  Jesus  Taught 

sity  in  order  to  make  his  work  complete  and  effica- 
cious. He  knew  from  the  first  that  a  violent  ter- 
mination of  his  earthly  life  awaited  him.  In  his 
early  ministry  he  obscurely  alluded  to  it,^®  but  later 
he  declared  it  plainly.*^ 

His  death  did  not  destroy  his  power  to  give  life, 
but  was  the  means  by  which  life  is  secured  for  his 
friends  and  followers.^^  How  his  death  avails  for 
them  he  does  not  say,  nor  does  he  found  the  forgive- 
ness of  sins  on  it,  as  in  the  other  Gospels.  In  John's 
Gospel  the  death  of  Jesus  is  represented  as  proof 
of  absolute  self-surrender  to  the  service  of  love  ^^ 
and  as  an  exhibition  of  love  that  will  win  the  world.^^ 

The  cross  did  not  end  the  work  of  Christ,  for  he 
received  his  life  again,^*  and  entered  into  heavenly 
glQj.y  85  gQ  certain  was  Jesus  of  the  glorious  future 
awaiting  him,  that  he  did  not  use  the  word  death 
to  describe  his  departure  from  life,  but  used  words 
denoting  joy  and  glory. ^^  In  his  glorified  state  he  Is 
in  fellowship  with  his  followers,  and  will  answer 
their  prayers.^^  As  he  had*  interceded  for  them 
while  he  was  on  earth,  so  he  continues  his  interces- 
sion in  heaven,  and  will  send  the  Holy  Spirit  to  be 
their  constant  guide.««  The  Spirit  will  call  to  their 
remembrance  his  words,^»  will  lead  them  into  all  the 

™John  2  :  10;  3  :  14. 

»«John  10  :  11,  17;  12  :  24  ;  13  :  21. 

"John  15  :  13;  10  :  11-13. 

»2John  12  :  24-26. 

'"'John  12  :  33. 

"John  10  :  17f. 

"^John  14  :  28. 

^'John  7  :  33;  14  :  12;  16  :  10,  28;  17  :  11,  l8 ;  12  :  28 ;  13  : 
32;  17  :  5,  24. 
"John  14  :  13. 
88  John  14  :  18. 
s'John  14  :  26. 


The  Mediator  of  Eternal  Life  169 

truth,®^  and  will  enable  the  disciples  to  bear  testi- 
mony to  the  Messiahship  of  Jesus.^^ 

The  likeness  of  John's  representation  of  Jesus' 
teaching  on  his  person  and  work  with  that  of  the 
Synoptists  is  apparent,  and  the  differences  are  not 
contradictions. 

(3)  Extent  of  the  Mediators  Work 

Jesus'  mission  was  to  the  world,®^  j^ui^  j^  his  earthly 
career  his  teaching  was  confined  to  narrow  limits. 
The  coming  of  the  Greeks  gave  him  opportunity  to 
say  that  the  limited  sphere  of  work  would  be 
widened  on  the  condition  of  his  crucifixion.^^  Since 
eternal  life  depends  on  personal  fellowship  with 
him,  and  God  graciously  offers  life  to  all  mankind, 
Jesus  conceived  of  no  limitations  to  the  power  of 
his  word  and  his  death,  except  such  as  the  stubborn 
sinfulness  of  man  imposed. 

(4)  Opposition  to  His  Work 

The  term  "  world  "  is  used  in  a  physical  and  in 
an  ethical  sense.  In  the  latter  signification,  it  is 
ruled  by  Satan,^*  because  he  is  the  author  of  moral 
evil  in  humanity.®'  Since  Jesus  came  to  save  the 
sin-enslaved  world,  he  aroused  its  Prince  to  opposi- 
tion. The  Devil  showed  his  hostility  by  inciting  the 
Jews  to  enmity,®®  instigating  Judas  to  treachery,®^ 
and  arming  men  to  arrest  and  kill  the  Christ.®^  But 
the  opposition  of  Satan  is  vain,  for  he  has  no  moral 
power  over  Jesus.®®     On  the  contrary,  Jesus  has 


8  :   12;   12  :  47. 
:  30;   16  :  11. 


90  John  16 

:  13. 

"John  15 

:  26. 

»2John  6  : 

33,   51  ; 

"sjohn  12 

:  32. 

9*  John  12 

:  31;   14 

M 

»5.John  8  : 

44. 

wjohn  8  : 

44. 

"John  6  : 

70. 

98  .John  14 

:  20. 

99  John  14 

:  30. 

170  What  Jesus  Taught 

overcome  the  evil  of  the  world.'^°  He  proved  his 
superiority  by  choosing  disciples  out  of  the  world  ^^^ 
and  guarding  them  from  perdition.^^^  while  his 
death  seemed  a  defeat  it  was  in  reality  a  victory, 
for  by  it  Satan  was  judged  ^*^'  and  the  Son  glorified.^*^* 


i<»John  16  : 

;  33. 

wiJohn  15  ; 

;  19. 

102  John  17  ; 

;   12. 

losjohn  12  : 

;  31f. 

10*  John  13  ; 

:  31. 

16  :  11. 


XIV 

POSSESSORS  OF  ETERNAL  LIFE- 
BELIEVERS 

Physical  life  is  the  ground  and  occasion  of  all 
human  experiences,  and  so  highly  valued  are  these 
experiences,  that  men  regard  life  the  highest  good. 
Natural  life,  then,  is  an  appropriate  illustration  of 
that  which  is  to  be  experienced  in  the  kingdom  of 
God.  So  salvation  is  thought  of  as  "  life  "  ^  or  "  the 
life,**  2  in  comparison  with  which  common  human 
existence  is  not  worthy  to  be  called  life.  As  physical 
life  is  now  a  mystery  to  the  biologist,  baffling  analy- 
sis and  definition,  so  life  in  the  kingdom  of  God  can- 
not be  known  by  definition  and  description ;  it  must 
be  experienced. 

As  the  disappointment  of  human  life  is  its  brevity, 
the  joy  of  the  life  with  God  is,  by  contrast,  eternal. 
Eternity  of  life  rests  upon  the  fact  that  it  is  life  with 
God;  and  relation  to  him  depends  not  on  time  and 
place,  but  on  moral  likeness.  So  that  the  phrase 
"  eternal  life  "  expresses  at  once  the  endless  dura- 
tion and  the  spiritual  quality  of  life  in  Christ. 

Eternal  life  does  not  belong  to  men  by  virtue  of 
natural  birth,  for  birth  introduces  into  a  human 
society  that  is  enthralled  by  sin.^  "  The  world,"  that 
is,  the  human  race  as  it  appears  in  history,  needs 
salvation.*    Men  naturally  are  in  a  state  of  sin,  in 

1  John  3  :  36 ;  5  :  24  ;  6  :  33  ;  19  :  10.   '  John  12  :  31 ;  14  :  20. 
«John  11  :  25;  14  :  6.  «John  3  :  16 ;  12  :  46f. 

171 


172  What  Jesus  Taught 

which  they  must  die,  unless  made  alive  by  Christ,^ 
who  delivers  from  bondage «  and  from  deaths  The 
life  that  begins  at  natural  birth  is  not  life,  compared 
with  the  life  inaugurated  by  the  Spirit.^  Hence,  sal- 
v.ition  is  described  as  light,  freedom,  life,  and  a 
new  birth.  Entrance  into  life  by  new  birth  is  a 
change  wrought  in  the  disposition  of  man  by  the 
Holy  Spirit,  but  the  method  of  the  change  is  as  little 
known  as  the  movements  of  the  wind.® 

1.  Conditions  of  Receiving  Eternal  Life 

The  agency  of  the  Spirit  in  effecting  transforma- 
tion of  character  does  not  deny  man*s  cooperation. 
Faith  is  required  as  the  subjective  condition  of  eter- 
nal life.^^  The  Son  must  be  the  object  of  faith. 
Only  three  times  does  Jesus  speak  of  faith  in  God. 
In  two  of  the  passages  faith  must  be  in  the  Father, 
because  of  his  relation  to  the  Son ;  ^^  and  in  the 
third,  Jesus  demands  that  disciples  have  the  same 
faith  in  him  as  in  God.^^ 

To  believe  in  Christ  is  to  accept  his  teaching  as 
true ;  ^^  to  acknowledge  that  he  has  been  divinely 
sent,^*  that  he  has  an  unearthly  origin,^^  and  that 
he  is  the  Messiah.^^  Belief  is  outwardly  attested  by 
following  him  as  pupils  follow  a  teacher,^^  by  seek- 
ing him  as  men  in  darkness  seek  the  light,^^  by  fol- 
lowing him  as  sheep  follow  a  shepherd,^''  and  by 
honoring  him  as  God  is  honored.^^     He  must  be 


ejohn  8  :   12,  46. 

"John  4  : 

21;    5  :  47;    8  :  81. 

«John  8  :  32-36. 

"John    6 

:  29;    11  :  42  ;    16  :  27. 

'John    5  :  21,    40. 

"John  8  : 

23. 

»John  3  :  5. 

"John  8  : 

24;  13  :  19. 

"John  3  :  8. 

"John  5  : 

33,    35.    45. 

10  John  3  :  15. 

"John  8  : 

12. 

"  John  5  :  24  :    12  : 

:  44. 

"John  10 

:   27. 

"John  14  :  1. 

iwjohn  5  : 

23. 

Possessors  of  Eternal  Life — Believers       173 

prized  as  men  prize  food  and  drink,  and  regarded 
the  sole  means  of  satisfying  the  thirst  and  hunger 
of  the  soul.  Life  apart  from  him  must  be  thought 
impossible."  So  entirely  did  Jesus  center  faith  in 
himself,  that  he  said,^- 

This  is  the  work  of  God,  that  ye  believe  on  him  whom  he 

sent. 

Jesus  assigned  reasons  why  men  should  believe  on 
him,  namely,  the  testimony  of  Scriptures,^^  the  testi- 
mony of  John  the  Baptist,-*  the  evidence  of  his 
death,25  the  fulfilment  of  his  predictions,^^  and  the 
witness  of  a  willing  mind." 

( 1 )  Conditions  Rejected 

Since  faith  is  the  human  condition  of  passing 
from  death  into  life,  those  who  are  not  willing  to 
attach  themselves  to  Jesus  are  dead.^^  If  there  be 
no  change,  they  must  die  in  sin,^^  and  therefore  be 
condemned  in  the  last  day.^*'  It  seems  strange  that 
men  reject  the  offer  of  life,  but  Jesus  gave  reasons 
for  such  conduct.  Worldly  wisdom  prevents  the  re- 
ceptivity necessary  to  obtain  salvation ;  ^^  unwilling- 
ness keeps  aloof  from  Christ ;  ^^  and  men  who  seek 
glory  of  their  fellows  rather  than  of  Christ,  reject 
one  not  of  their  spirit  ^^  and  are  aroused  against  one 
that  testifies  of  evil.^*  Man's  opposition  to  God  is 
due  to  the  fact  that  he  belongs  to  this  world  and  is 

53. 

:  48. 


21  John  6  : 

27-68. 

28  John  5  ; 

:  40;   6  ; 

"John  6  : 

29. 

29  John  8  : 

:  24. 

33  John  5  : 

39,   47. 

sojohn  5 

:  22;   12 

>*John  5  : 

33. 

31  John  9  ; 

:  41. 

2»John  8  : 

28. 

33  John  7  : 

:   17. 

sajohn  14 

:  29. 

3»John  5 

:  41-44. 

«John  7  : 

17. 

3*  John  7 

:   7. 

174  What  Jesus  Taught 

ruled  by  Satan ;  ^°  and  he  is  so  ruled  because  he 
wishes  to  do  the  desires  of  Satan.  Ability  to  serve 
the  devil  becomes  inability  to  serve  God.^*  The 
*'  cannot  '*  is  the  inevitable  result  of  "  will  not," 
since  character  tends  to  fixity. 

(2)  Conditions  Accepted 

Though  the  human  will  is  active  in  accepting  the 
conditions,"  yet  ability  to  accept  is  given  by  God.^^ 
Approach  to  Christ  in  faith  is  dependent  on  the 
Father's  drawing.^^  Jesus*  disciples  were  disciples 
because  God  had  given  them  to  his  Son.*^  The  fact 
that  spiritual  discernment  is  given  men  by  the 
Father  is  common  to  John  and  the  Sjnioptists,*^  and 
is  joyously  acknowledged  by  believers  in  God. 

Jesus  did  not  harmonize  the  necessity  of  divine 
help  with  the  fact  of  human  freedom,  but  accepted 
as  true  that  which  appears  true  to  human  conscious- 
ness. His  insistence  on  man's  responsibility  and 
consequent  guilt  is  unequivocal.*^ 

2.  Laws  Governing  Believers 

In  the  Synoptists  eternal  life  is  described  as  a 
future  possession  of  believers.*^  In  John  it  is  a 
present  possession,**  as  well  as  future.*^  Just  as 
the  kingdom  of  heaven  is  spoken  of  in  present  and 
future  tenses,  so  the  chief  benefit  of  the  kingdom  is 
described.  This  means  that  the  transformation  of 
character  effected  by  the  Spirit  is  continuous,  and 

"John  8  :  44-47.  «  Matt.  13  :  11 ;    16  :  17. 

•■John  8  :  43.  *2  John  15  :  22. 

"John  7  :  17.  «Mark  10  :  80 ;  Luke  18  :  30. 

3»  John  6  :  65.  •*  John  5  :  24  ;    6  :  47,    54. 

""John  6  :  44.  «»  John   12  :  25:  14  :  19. 

*>John  fl  :  37;    17  :  2,    6. 


Possessors  of  Eternal  Life — Believers       175 

that  it  will  be  perfected  only  by  the  resurrection  in 
the  last  day.*«  As  natural  life  is  tested  by  disci- 
pline, so  spiritual  life  must  show  itself  weak  or 
strong  amid  the  vicissitudes  of  earthly  existence. 
Those  that  believe  are  in  the  world,*^  and  are  in 
danger  of  being  overcome  by  its  Prince.*^  Hence, 
they  must  trust  in  God  and  in  Jesus. *^  The  faith 
that  conditioned  entrance  into  the  new  life  must 
be  constantly  maintained  in  order  to  perfect  it  into 
the  realization  of  the  blessedness  of  the  kingdom  of 
God. 

The  faith  that  bears  fruit  is  attachment  to  Jesus, 
as  intimate  and  vital  as  the  branch  to  the  vine.'^*^ 
The  supreme  test  of  such  attachment  is  determina- 
tion to  abide  in  his  words  and  keep  his  command- 
ments,^^ especially  the  new  commandment  of  love.^^ 
Love  for  others  is  best  exhibited  in  such  service  as 
a  host  gives  a  guest  whom  he  welcomes  by  acting  as 
if  he  was  the  guest's  slave.^^  Brotherly  love  is 
proof  of  discipleship.^*  The  measure  of  disciples' 
love  for  one  another  must  be  Christ's  love  for  them.*^* 

(1)  Difficulty  of  Obedience 

Jesus  foresaw  the  dangers  to  which  disciples  would 
be  exposed,  and  prayed  that  they  might  be  kept 
from  the  evil  One  ^^  and  ultimately  behold  his  own 
glory  with  the  Father.^^  The  hostility  of  the  world 
and  the  stringency  of  the  "new  commandment" 


15  :   12. 


«John  6  : 

54  ;  11  : 

25. 

"John  15 

:  19;  17 

:  14; 

15 

:  20;  16  :  2, 

33. 

"John  17 

:  15. 

33  John  13  : 

14f. 

♦'John  14 

:  1. 

"John  13  : 

35. 

50  John  15 

:  4-6. 

55  John  13  : 

34; 

SI  John  14 

:  15,  21. 

5«John  17  : 

15. 

«»John  13 

:  34:  15 

:  17. 

5^  John  17  : 

24, 

176  What  Jesus  Taught 

might  put  believers  in  constant  dread  lest  they  lose 
eternal  life,  unless  they  be  cheered  by  assurances 
of  ultimate  victory.  This  certainty  removes  all 
anxieties  and  fills  the  heart  with  cheer.  Disciples 
may  have  the  repose  of  spirit  that  characterized 
Christ,  if  they  are  convinced  of  the  reality  of  the 
victory  he  has  won  for  them.*^® 

(2)  Motives  for  Obedience 

Jesus  had  been  an  ever-present  Helper  to  his  dis- 
ciples. Whenever  they  had  been  in  physical  danger, 
mental  perplexity,  or  moral  despondency,  they  had 
gone  to  him,  and  had  found  ready  response  to  their 
requests.  It  is  always  easy  to  be  courageous  and 
strong,  when  visible  aid  is  near;  but  true  moral 
spiritual  life  depends  on  belief  in  unseen  support.®® 
Naturally,  the  disciples  felt  like  orphans  when  their 
loved  Master  was  removed,  but  they  were  not 
orphans.^^  He  sent  another  Paraclete,  who  was  to 
them  exactly  what  he  himself  had  been.^'  The  Spirit 
took  Christ's  place  as  a  personal  Teacher  of  the  dis- 
ciples, and  continued  the  same  sort  of  teaching,®^ 
and  gave  instruction,  which  it  was  impossible  for 
Christ  himself  to  give.®^  The  greater  efficiency  of 
the  Spirit  as  Teacher  is  due  to  the  facts  that 
Jesus'  teaching  was  temporary  and  local,^*  while  the 
Spirit's  is  permanent  and  universal,  and  that  the 
Spirit  has  the  facts  of  the  crucifixion,  resurrection, 
and  subsequent  glory  of  Jesus  to  apply  to  the  con- 
sciences of  men,  which  were  lacking  to  Christ  while 


26. 


••John  14 

:  27: 

16 

:  33. 

••John  20  : 

:  29. 

".John  14 

:  26;  15 

MJohn  14 

:  18. 

•3  John  16 

:  12-14. 

•'  John  14 

:  10. 

•♦John  14 

:  16. 

Possessors  of  Eternal  Life — Believers      177 

in  the  flesh.  Of  course,  the  sorrow-stricken  dis- 
ciples could  not  see  the  expediency  of  Jesus'  de- 
parture, but  their  subsequent  experiences  amply  at- 
tested it.®® 

A  new  consciousness  of  the  presence  of  Christ,^® 
would  give  intense  joy,«^  for  it  would  be  the  con- 
viction that  he  is  able  and  willing  to  grant  whatever 
is  needful  for  the  perfection  of  life  in  him.®^  This 
spiritual  presence  of  Christ,  is  another  statement 
of  the  truth  given  in  Matthew,  "  Behold,  I  am  with 
you  always,  to  the  end  of  the  age." 

Jesus  encouraged  to  stedfastness  by  asserting  the 
love  of  the  Father  for  disciples,®^  and  bade  them  in- 
crease their  joy  by  praying  to  God,  who  is  willing 
to  answer  any  request  that  looks  to  development 
of  Christian  character."^*^  Obedience  secures  Christ's 
friendship  ^^  and  continuance  in  his  love ;  ^^  it  wins 
the  love  of  the  Father  ^^  and  constant  fellowship  of 
Father  and  Son.  Failure  to  abide  in  Christ  brings 
destruction.^* 

3.  Realization  of  Eternal  Life 

While  the  blessings  of  eternal  life  are  enjoyed  in 
this  life,  the  full  enjoyment  comes  in  a  heavenly 
future,  where  believers  are  with  Christ  beholding 
his  glory J^  The  translation  thither  will  be  due  to 
the  personal  coming  of  Christ.  In  John,  as  in  the 
Synoptists,  "  the  coming  "  is  represented  as  near  ^® 
and  as  remote,"  at  least  after  the  lifetime  of  Peter. 


«John  10  ; 

:  15-22. 

««John  14 

:  18;  1.6  ; 

:  16, 

22. 

"John  15  ; 

;  10. 

<"John  16 

:  22. 

"John  14  : 

21. 

«John  14 

:  13f. 

"John  15  : 

:  6. 

«»John  16 

:  27.  . 

'5  John  17  : 

:  24. 

wjohn  16  ; 

;  24. 

^«John  14  : 

;  18f. 

"John  15 

:  14, 

"John  21  ; 

;  22, 

178  What  Jesus  Taught 

In  John,  too,  *'  the  coming  "  is  spoken  of  in  more 
than  one  sense.  He  comes  in  the  coming  of  the 
Spirit,^^  and  he  will  come  apocalyptically  at  some 
distant  time."^^  That  Jesus  thought  of  a  "  coming," 
independent  of  the  Spirit's  coming  and  independent 
of  historical  crises,  seems  evident  from  the  expres- 
sion "  the  last  day."  «" 

Christ  consummates  eternal  life  in  the  believer 
by  raising  him  up  at  the  last  day.®^  Resurrection 
belongs  as  a  matter  of  course  to  those  that  believe  in 
the  Son.  Physical  death  can  have  no  power  over 
possessors  of  life.^-  The  resurrection  of  believers, 
then,  is  one  way  of  teaching  the  truth  that,  in  spite 
of  death,  a  person  continues  to  be  a  person,  that  is, 
a  soul  with  its  appropriate  organism,  and  that  he 
experiences  some  good  that  is  termed  eternal  life. 

On  the  other  hand,  those  that  do  wickedly  will 
continue  to  be  persons,  but  will  experience  evil, 
rather  than  good.  They  come  under  the  adverse 
judgment  of  Christ  in  the  last  day.^^  The  nature 
of  the  condemnation  is  not  given,  nor  is  the  penalty 
described  by  material  images  as  in  the  Synoptists. 
The  duration  of  the  penalty  is  not  expressed,  but 
there  is  no  hint  of  restoration.  The  conditions  of 
the  righteous  and  wicked  are  diametrically  opposed, 
and  exegesis  warrants  no  other  conclusion  than  that 
they  are  unchangeable.^* 

In  John's  Gospel  judgment  is  both  subjective  and 
objective,  a  process  and  a  consummating  act.  It  is 
subjective,  because  it  depends  on  the  attitude  of  men 


Tsjohn  14 

:  18f. 

^"John  21 

:  22;  14  :  3. 

•'^John  5 

25;  11 

•  25f. 

80  John  6  : 

39-54;  12  :  48. 

«»Johu  5 

29. 

8' John  C  : 

nf)f..  44,  54. 

8*  John  5 

•  29. 

Possessors  of  Eternal  Life — Believers       179 

toward  the  truth,®^  and  because  as  Jesus  revealed 
truth,  he  was  Judge  while  on  earth ;  *®  it  is  a  process, 
because  it  is  a  continuous  application  of  tests,  by 
which  men  reveal  their  character."  It  is  objective, 
because  Jesus  will  sit  in  judgment  on  the  moral 
quality  of  deeds  done  in  life ;  ^^  and  the  process  cul- 
minates in  a  final  decision,  because  men's  attitude 
toward  the  truth  Christ  brought  to  the  world  will 
issue  in  fixity  of  character.®* 


»6John  3  :  19. 

sejolin  5  :  30;   8  :  16  ;   9 

:  39. 

«^John  9  :  39:    13  :  31. 

8»John  5  :  28f. 

89  John  12  :  47f. 

INDEXES 


INDEX  OF  NAMES  AND  SUBJECTS 


Age,  the  (this),  130. 

Agrapha,  12ff. 

Alexander,  conquest  of,  22f. 

Antlochus  IV,  23. 

Antipas,  Herod,  45. 

Antlpater,  44f. 

Apocalypses,  15,  35. 

Apocalyptic  hopes  and  message  of 

John  the  Baptist,  49. 
Apocalyptists :   rise  of,   34f. ;  and 

time  element  In  history,  138. 
Apocrypha,  14. 

ApostleB,  the  limitations  of,  97f. 
Aramaic  logla,  4-11. 
Aramaic,  sayings  of  Jesus  in,  3. 
Archelaus,  45. 
Arlstobulus,  44. 
Augustine,  4,  9. 

Beatitudes,  the,  116flf. 
Brethren,  love  of,  123. 

Cataclysmist    versus     uniformita- 

rlan,  135. 
Chasldim,  24ff.,  34flf. 
Christ :  following,  123  ;  coming  of, 

130ff. ;    the,    in    John's    Gospel, 

164. 
Circumcision,  22,  .30. 
Codex  Bezse,  13. 
Conversion,  110. 
Covenant,  Book  of  the,  155. 
Crostf,  the,  103,  168. 
Cyril  of  Jerusalem,  4. 
Cyrus,  effect  of  decree  of,  21. 

Daniel,  visions  of,  72f. 

David,  prototype  of  Saviour- 
Judge,  19. 

David,  Son  of,  as  used  In  John's 
Gospel,  165. 


Davidic      dynasty      and      Jewish 

hope,  39. 
Death    of     Christ,     meaning     of, 

97ff. 
Death  :  of  the  body,  139  ;  of  Jesus, 

167f. ;  power  of,  brolien,  178. 
Demetrius  I,  35. 

Earthly  good  and  subjects  of  the 

liingdom,  124f. 
Epiphanius,  4. 
Essenes :    rise    of,    36 ;   and    John 

the  Baptist,  49. 
Euseblus,  3-5,  41. 
Exclusiveness,  Jewish,  and  Jonah 

and  Ruth,  22. 
Exile,   the,  Influence  of,  on   ideal 

of  the  kingdom,  20f. 
Ezekiel :  perpetuated  nationalistic 

hope,  21  ;  and  idea  of  holiness, 

22. 
Ezra :  program  of  reform  by,  22  ; 

the  scribe,  31. 

Faith  :  as  Jesus  required  it,  llOf. ; 
and  eternal  life,  172fiE. 

Father :  God  as,  in  Old  Testament, 
63f. ;  in  teaching  of  Jesus, 
64fr. ;  term,  as  means  of  revela- 
tion, 66flf. ;  Jesus  revealer  of 
the,  69f. ;  in  John's  Gospel, 
157fF. ;  in  prechristian  Judaism, 
160. 

Forgiveness  of  sins  the  great 
blessing  of  the  kingdom,  125. 

Fourth  Gospel.  (See  "John,  Gosr- 
pel  of.") 

Fulfilment  of  the  Law,  Olff. 

God  :  idea  of,  in  rabbinic  theology, 
37f.,  in  teaching  of  Jesus,  61ff. ; 

183 


184 


Index  of  Names  and  Subjects 


object  of  supreme  love,  120 ; 
spirituality  of,  learned  in  his- 
tory, 155 ;  character  of,  in 
John's  Gospel,  156ff. 

Good  Samaritan,  97,  107. 

Gospel,  the,  and  God  as  Father, 
64  fE. 

Grace :  basis  of  the  Old  Testa- 
ment Covenant,  38  ;  doctrine  of, 
in  Old  Testament,  38. 

Greek  colonies  in  Palestine,  23. 

Hellenism :  and  the  Scribes,  32 ; 
influence  of,  32,  35ff. 

Hellenistic  influence  among  Jews, 
23. 

Henotheism  in  Israel,  17flE. 

Heredity,  power  of,  106. 

Herod  Antipas,  60,  111. 

Herod  the  Great,  44f. 

Holiness :  idea  of,  wall  of  separa- 
tion from  Gentiles,  22 ;  evil 
effects  of  doctrine  of,  37f. 

Holy  Spirit :  in  John's  message, 
52 ;  and  the  new  birth,  172, 
174  ;  the  Paraclete,  176f. 

Hyrcanus,  44. 

Immortality,  139. 
Irenaeus,  4. 

Jerome  :  on  Matthew's  Gospel,  4  ; 
on  Mark's  Gospel,  5. 

Jesus :  left  no  written  word,  3 ; 
warning  of,  against  literalism, 
3 ;  sayings  of,  in  Palestinian 
dialect,  3 ;  extracanonical  say- 
ings of,  12ff.  ;  and  contempo- 
rary thought  and  feeling,  14f. ; 
and  Jewish  idea  of  the  king- 
dom, 16ff. ;  and  John  the  Bap- 
tist, 53-55,  60f.  ;  recognized  ns 
exalted  Messiah  on  Pentecost. 
54  ;  and  suffering  Servant,  55, 
75f.,  86,  94  ;  and  Idea  of  king- 
dom of  God.  59ff. ;  didactic 
method  of,  61  ;  and  doctrine  of 
God,  62 ;  idea  of  holiness  in 
teaching  of,  68 ;  revelation  of 
the  Father,  69  ;  as  Son  of  God, 
78fr. ;    reticence    of,    82 ;    Mes- 


sianic claims  of,  82ff. ;  as 
prophet,  83 ;  as  miracle-worker, 
83 ;  personal  claims  of,  84 ; 
contemporary  estimate  of,  85 ; 
unreadiness  of  disciples  of,  85 ; 
direct  claims  of,  86 ;  son  of 
David,  87  ;  mission  of,  89  ;  re- 
lation of,  to  Father,  89  ;  teach- 
ing work  of,  90 ;  attitudes  of, 
to  Old  Testament,  90 ;  fulfils 
the  Law,  91ff. ;  fulfils  the 
prophets,  94  ;  healing  work  of, 
95ff. ;  limitations  of  work  of, 
96  ;  service  of  death  of,  97ff.  ; 
teaching  of,  concerning  man, 
lOlff. ;  and  social  outcasts,  102  ; 
and  the  Sabbath,  103  ;  and  sin, 
104  ;  on  heredity,  105f. ;  on  re- 
demption, 109ff.  ;  on  self-renun- 
ciation, 112f.  ;  on  hindrances 
and  aids  to  entrance  in  the 
kingdom,  113ff. ;  beatitudes  of, 
116ff.  ;  fundamental  laws  of, 
118ff. ;  against  Pharisaic  liter- 
alism, 119ff. ;  on  providence, 
120f. ;  on  prayer,  121 ;  on  wor- 
ship, 121  ;  and  the  fellow  man, 
122 ;  identified  with  righteous- 
ness, 123  ;  on  his  coming  again, 
130ff.,  177f. ;  judge  at  the  last 
day,  136ff.,  179  ;  spoke  apocalyp- 
tically, 138f.  ;  taught  immor- 
tality, 139 :  portraiture  of,  in 
Fourth  Gospel,  146ff. ;  reserve 
of,  149  ;  of  history  and  of  John 
and  Paul,  149ff. ;  and  eternal 
life,  151ff. ;  emphasizes  God's 
moral  nature,  156 :  reveals  fa- 
therliness  of  God.  159f. ;  media- 
tor of  eternal  life.  161ff.  ;  titles 
of,  in  John's  Gospel,  161ff. ; 
work  of,  as  mediator  of  life, 
165ff. ;  death  of,  167ff. ;  sends 
the  Paraclete,  168,  176;  extent 
of  mission  of,  169 ;  spiritual 
presence  of.  177  :  consummates 
eternal  life,  178  :  judge  in  the 
last  day,  179. 
Jewish  literature  and  inner  life 
of  Jesus,  14f. 


Index  of  Names  and  Subjects 


185 


Jewish  parties  due  to  Hellenistic 
Influence,  23. 

Jews,  separation  of,  from  Gen- 
tiles,  22,   30f. 

John,  Gospel  of :  and  the  Synop- 
tlsts,  11,  144ff.,  151fiE.,  163f., 
174,  177 ;  characteristics  of, 
lit,  143fiE. ;  and  the  Logia, 
144 ;  interpretative  character 
of,  145ff. ;  date  of,  146 ;  value 
of,  149  ;  teaching  as  to  God  in, 
156flf. 

John  Hyrcanus,  26f. 

John  the  Baptist :  teaching  of, 
44flP. ;  popular  response  to,  47  ; 
interviewed  by  ofllcials,  48 ; 
moral  quality  of  message  of, 
48  ;  and  apocalyptic  hopes,  49, 
54 ;  moral  demands  of,  50f.  ; 
new  elements  in  idea  of  king- 
dom preached  by,  50fif.  ;  and 
idea  of  Messiah,  Slflf.  ;  as  de- 
scribed in  John's  Gospel,  54  ; 
seeming  falsity  of  teaching  of, 
60 ;  and  repentance  and  faith, 
llOf. ;  and  beginning  of  the 
kingdom,  128. 

John  the  presbyter,  5. 

Jonah  and  Jewish  exclusiveness, 
22. 

Jonathan  Maccabeus,  25. 

Josephus,    15,   26. 

Judas  Maccabeus,  24f. 

Judgment  ii?the  last  day,  136ff., 
178f. 

Justin  Martyr,  13. 

Kingdom  of  God  :  Jewish  idea  of, 
IGfif. ;  in  rabbinic  literature, 
41 ;  king  of  the,  59ff. ;  vice- 
gerent in,  71flf. ;  subjects  of, 
lOlfif. ;  laws  of,  116ff. ;  history 
of  the,  127flP. ;  imperfect  reali- 
zation of,  127ff. ;  spread  of,  de- 
pendent on  men,  129  ;  consum- 
mation of,  130 ;  in  Synoptists 
and  in  Fourth  Gospel,  ISlflf. ; 
sensuous  view  of,  replaced, 
153. 

Korner,  J.  Q.,  12. 

N 


Last  Day,  the,  178. 

Law,  the :  first  canon  of  Jewish 
Scripture,  22 ;  symbol  of  pa- 
triotism, 32  ;  touchstone  of  Jew- 
ish religion,  42 ;  relation  of 
Jesus  to,  90fe. ;  limitations  of, 
92. 

Life,  eternal :  theme  of  John's 
Gospel,  ISlflE.  ;  author  of, 
155fiE.  ;  possessors  of,  171flC.  ; 
conditions  of,  172fif. ;  a  present 
possession,  174  ;  realization  of, 
177. 

Literalism,  danger  from,  3. 

Logia,  Aramaic,  4-11. 

Logia,  the,  and  sayings  of  Jesus 
in  John's  Gospel,  144. 

Luke  :  Gospel  of,  date  of,  6,  10 ; 
and  Synoptic  problem,  7ff. 


Maccabees,  rise  of,  24f. 

Man  in  Jesus'  teaching,  lOlfiE. 

Mark :  Gospel  of,  and  preaching 
of  Peter,  5  ;  and  other  Synop- 
tists, 6-11. 

Mattathias,  24. 

Matthew  :  Gospel  of,  3  ;  and  the 
Aramaic  Logia,  4fif. ;  and  Synop- 
tic problem,  6fie. 

Men,  fellow,  and  love,  122. 

Messiah  :  and  possible  fanaticism, 
20 ;  Servant,  21 ;  and  the 
Prophet,  39 ;  doctrine  of,  in 
rabbinic  literature,  40f. ;  in 
John's  Gospel,  148 ;  and  "  the 
Son,"  161f. 

Miracles:  of  Jesus,  83;  of  Jesus 
compared  with  other  Bible 
miracles,  96  ;  and  the  kingdom, 
128  ;  in  Fourth  Gospel,  147. 

Mithridates,  44. 

Model  Prayer,  80. 

Monarchy,  Jewish,  and  idea  of 
kingdom  of  God,  17flf. 

Monotheism  in  Israel,  18. 

Nationalism     and     ideal     of     the 

kingdom,  18f. 
Neighbor,  the,  122. 


186 


Index  of  Names  and  Subjects 


Obedience  to  Christ,  175fiE. 

Old  Testament :  and  inner  life  of 
Jesus,  14 ;  canon,  22,  29f. ;  and 
Pliarisaism  versus  moral  wortb, 
43. 

Orlgen,  4. 

Oxyrhynchus  papyri,  13. 

Papias  :  quoted  by  Eusebius,  3,  5  ; 
and  Logia,  4ff. ;  on  Gospel  of 
Mark,  5. 

Paraclete,   the,   176. 

Parousia,  the :  defined,  130  ;  time 
of,  131 ;  manner  of,  132 ;  na- 
ture of,  134  ;  purpose  of,  136. 

Perseverance  and  repentance,  125. 

Peter,  preaching  of,  and  Mark's 
Gospel,  5,  6. 

Pharisees :  and  Chasidim,  26  ;  and 
political  fortunes  of  Judaism, 
29. 

Philip,  tetrarch,  45. 

Philo,  15. 

Piety  and  legal  Judaism,  42. 

Pompey,  44f. 

Prayer :  model,  80  ;  as  taught  by 
Jesus,  121. 

Priesthood,  prestige  of,  in  Juda- 
ism, 33f. 

Prophecy,  interpretation  of,  130, 
133. 

Prophets  :  on  the  kingdom  of  God, 
18 ;  guides  in  national  life, 
46f. ;  relation  of  Jesus  to,  94. 

Rabbinic  teaching:  in  doctrine  of 

the   future,    39ff. ;   on   religions 

life,  41fif. 
Rabbis,  33. 

Redemption,    possibility   of,    lOOff. 
Repentance :     nature     of,     lOOf.  ; 

and  perseverance,  125. 
Resurrection  :    of    believers,    139, 

178  ;  of  Jesus,  153. 
Retaliation,  123. 
Rewards :  of  service,  124  ;  in  the 

last  day,  137,  178. 
Righteousness     of     the     kingdom, 

119flf. 
Rome,    aggressions    of,    and    An- 

tiochus  IV,  23f. 


Ruth  and  Jewish  exclusiveness, 
22. 

Sabbath :  observance  of,  22f . ; 
wall  of  separation  from  Gen- 
tiles, 30  ;  Lord  of  the,  84. 

Sadducees :  rise  of,  27 ;  and  po- 
litical fortunes  of  Judaism,  29. 

Salvation :  and  attachment  to 
Jesus,  123  ;  thought  of  as  life, 
171. 

Satan :  and  temptations  of  Jesus, 
79 ;  Peter  and,  86 ;  author  of 
moral  evil,  169. 

Scribes :  rise  of,  31 ;  and  study 
of  the  law,  32 ;  teachings  of, 
37fie. 

Second  coming,  130ff.,  177flf. 

Self-renunciation,  112f. 

Sermon  on  the  Mount,  7. 

Shema,  Jewish,  41f. 

Signs  of  Christ's  coming  again, 
132f. 

Simon,  high  priest,  25. 

Sin,    104. 

Son,  the,  as  used  in  John's  Gos- 
pel, 161fle. 

Son  of  David,  Messianic  term,  87. 

Son  of  God  :  meaning  of  term,  65  ; 
use  of  term,  in  Old  Testament, 
77 ;  use  of  term,  in  New  Tes- 
tament, 78  ;  as'  applied  to  Jesus, 
78  ;  use  of  term,  in  Synoptists, 
79f. ;  not  identical  wtih  Mes- 
siah, 81 ;  limitations  of  mean- 
ing of,  81. 

Son  of  man  :  title  of  Jesus,  71fif. ; 
in  apocalyptic  literature,  72f. ; 
and  "the  Christ."  76;  in 
.John's  Gospel,  163f. 

Sopherim,  31. 

Synoptic  Gospels :  problem  of, 
4-11  ;  and  Gospel  of  John,  llf., 
144flf. 

Synoptic   problem,  4flf. 

Syrian  persecution  of  Jews,   23flf. 

Talmud,  15. 

Temple :  rebuilt,  21  ;  feast  of  re- 
dedication  of,  25. 


Index  of  Names  and  Subjects 


187 


Ten  Commandments :  no  exposi- 
tion of,  by  Scribes,  42 ;  and 
worfihlp,  155. 

Torah,  meanings  of,  29f. 

Tradition  and  the  Law,  32. 


Unlformitarian 

mist,  135. 
Ur-Marcus,  6ff. 


versus    cataclys- 


Vicegerent,  the :  origin  of  idea  of, 
19 ;  and  the  better  day,  34 ; 
Jesus'  teaching  concerning, 
lis.;  work  of,  89ff. 

World,  the,  169. 

Worship  as  taught  by  Jesus,  121. 

Zealots,  rise  of  the,  35t 


II 


INDEX  OF  SCRIPTURE  PASSAGES 
QUOTED  OR  CITED 


PAGE 

Genesis  6:2   77 

18  :  19 21 

Exodus  4  :  22 63,  77 

15  :  18 20 

Leviticus  4  :  3,  5,  16 81 

6  :  22 81 

Numbers  15  :  37-41 42 

Deuteronomy  1  :  31 63 

6:4-9 42 

8:5 63 

11  :  13-21  42 

14  :  1 77 

18  :  15-18  47 

32  :  6 63 

Judges  8  :  23 17 

17  :  6 18 

18  :  1 18 

21  :  25 18 

1  Samuel  8:7 17 

8  :  5,  19f 18 

8  :  10-18  18 

10  :  1 82 

12  :  3 19 

12  :  12,  17f 17 

24  :  6 82 

24  :  6,  10  19 

2  Samuel  7  :  14 63,77 

7  :  16 19 

1  Kings  19  :  16 81 

2  Kings  1:8 47 

1  Chronicles  16  :  22 81 

2  Chronicles  6  :  42 19 

Job  1  :  6 77 

Psalms  2:2 19 

2:7 77 

18  :  25f 63 

20  :  6 19 

41  :  2 20 

188 


PAGE 

Psalms  43  :  15 20 

44  :  6  20 

45  19 

46  :  10  20 

72 19 

74 24 

79 24 

82  :  6  77 

86  :  5f 156 

86  :  27  63 

89  :  6 77 

98  :  9  20 

103  :  13  63 

105  :  15  81 

110  26 

Isaiah  9  :  11 19 

11  :  2f 52 

11  :  6,  10  19 

35  :  4  20 

37  :  15 21 

40  :  10  20 

40  :  18-20 66 

41  :  8f 21 

42  :  2-4 21 

43  :  22-24  21 

45  :  1  80 

49  :  1-4  21 

50  :  4-9  21 

53  :  If 21 

57  :  15  156 

63  :  16  63 

Jeremiah  2  :  27 159 

3  :  19  63 

20  :  3  13 

23  :  5  19 

31  :  9f 63 

31  :  31-33  21 

33  :  15  19 


Scripture  Passages  Quoted  or  Cited        189 


PAGE  PAGE 

Ezekiel  32  :  19-32   21       Matthew  6  :  9-21   101 

34:11   20           6:10  118 

34:23  19           0:11   125 

Daniel  7  :  13   19           6  :  19-34 120 

11:31    24            6  :  24   113,  120 

12  :  11   24           6  :  25-32   120 

Hosea  1:9 77           6  :   26    62 

11:1 63,  77            6. :  26-30 62 

13  :  9-11    18            6  :   30    62 

Joel  2  :  28-32 52            6  :  30-32   62 

MIcah  5  :  2   19           6:33   113 

Haggai  2  :  23    21            7:1-5   122 

Zechariah  2  :  10   20            7  :  1-12   120 

9:9   19            7:6-13 32 

13:4   47            7:11   107 

14:9   20            7:21-27 120 

Malachi  1:6 63           7  :  22f 136 

2:10   159            7  :  24f 84 

4  :  1,  5    34            7  :  24-27 123 

Matthew  3  :  10   51           8  :  11   97,  129 

3:11   51            8:29   79 

3:12 51           9:13   -89 

3:17  78           9:14-17 121 

4  :  4   121            9  :  27   19,  87 

4  :  8-11    89           9  :  35  to  11  :  1 129 

5:1-19    90            10 7 

5:3-6 109            10:6   96 

5:6 90            10:20   66 

5:9   65            10  :  21f    118 

5  :  lOf Ill            10  :  22   125 

5  :  10-12    123            10  :  23 131,  134 

5  :  llf 62            10  :  28   101 

5  :  13f 129            10  :  29   62 

5  :  13-16 123            10  :   32f 84 

5:20-48    91            10:40 84 

5  :  21-26    93            10  :  42   138 

5:21-48    119            11:3   60 

5  :  21fif 84            11  :  5   84 

5  :  22   123            11  :  llf 126 

5  :  23   122            11  :  14   135 

5:24   89            11:15   95 

5  :  38,   39,   44 123            11  :  20 95 

5  :  43-46    122            11  :  20-24 108,  137 

5:44   65           11:23   62 

5  :  45    62,  78           11  :  25   114 

5:45,48   64            11  :  25f 69 

6  :  1-18 120f .            11  :  25-27 66,  144 

6:4,6,8 62            11:27 79,91,114 

6  !  9-13    129            11  :   27-30    80 


190        Scripture  Passages  Quoted  or  Cited 


PAGE  PAOB 

Matthew  11  :  28-30.83, 89f., 90, 109       Matthew  18  :  35   125 

12:6  84  19 62 

12:13 4  10:17,29   137 

12:23   19  19:28 136 

12  :  28   81,  83,  86,  95,  128  20  :  1-16 124, 137 

12  :  30   105  20  :  17-19,  28    98 

12  :  32 108,  130  20  :   20-28    152 

12  :  34   105  20  :  25-28 122 

12  :  36f 138  21  :    15f 87 

12  :  39f 98  21:21   112 

12  :  41f.  .  . .  *. 84, 137  21  :  29   109,  123 

13  :  4f 113  21  :  31   110 

13  :  4-23 114  21  :  42   88 

13  :  11 114,  174  22  :  1-14   137 

13  :  19-23 129  22  :  1-18   125 

13  :  24-30,  41f.,  47f 129  22  :  11-13   62 

13  :  31-33 129  22  :  13   137 

13  :  37-43 134  22  :   23-33    139 

13  :  39f.,  49 130  22  :  23ff 139 

13  :  41   130,  138  22  :  36f 120 

13  :  42   137  23  :  37  to  25  :  46 134 

13:43   66  22:42 19,82 

13  :  45f 113  23  to  25   7 

14:24   62  23:7-10 122 

14:33   79  23:10   86 

15:24   96  23:12   62 

15  :  28   97  23  :  33-36   106 

16  :  13f 85  23:37   106 

16:13-16 74  24    129 

16  :  16 78f.  24  :  3   131 

16  :   16f 85  24:5,23 82,86 

16  :  17   114,  174  24  :  6f 132 

16-21    99  24:8   133 

16  :  21-33 86  24  :  12   118 

16  :  27 137f.  24  :  13   125 

16  :   27f 134  24  :  14   133 

16  :  28   131  24  :  15-22 133 

17:5   "78  24  :  26-28   132 

17  :  20   112,  120  24  :   29-31    132 

17:22   98  24:31   130 

18  :  1-10 122  24  :  31  to  25  :  46 129 

18  :  3f 108  24  :  32f 133 

18  :  6   102,  105,  137  24  :  34   131 

18  :  12f 102     24  :  36 131 

18  :  12-14,  23-35 62     24  :  37f 136 

18  :  19f 121     24  :  37-39,  42-44 132 

18  :  21-35  122     24  :  37-40  120 

18  :  30  110     24  :  48  131 

18  :  34f 62     24  :  51  137 


Scripture  Passages  Quoted  or  Cited       191 


FAGB 

Matthew  25  :  1-12  132 

25  :  5,  19 131 

25  :  12  137 

25  :  14-30 124 

25  :  14ff 137 

25  :  21  137 

25  :  21,  29,  34  62 

25  :  30  137 

25  :  31  130,132 

25  :  31ff 138 

25  :  31-46  85,124 

25  :  32f 136 

25  :  34  137 

25  :  34,  36  137 

25  :  41-46 62 

25  :  46 137 

26  :  2,  12,  24 98 

26  :  13  129 

26  :  31,  42  99 

26  :  32  100 

26  :  41  118 

26  :  53 100 

26  :  54,  56 »9 

26  :  63f 79 

26  :  64  86,131,133 

27  :  40,  43 79 

27  :  54  79 

28  :  19  123 

28  :  20 130 

Mark  1  ;  4  50 

1  :  10 86 

1  :  11  79 

1  :  15  Ill 

1  :  16,  29  6 

1  :  22  83 

1  :  27  83 

1:41  95 

2  :  1-12  96 

2  :  3-12  147 

2  :  5f 85 

2  :  10  83 

2  :  17  83,  89,  109 

2  :  20  87,98 

2  :  27  103,121 

2  :  28  84 

3  :  11  79 

3  :  29  108 

3  :  31-35  123 

3  :  35  65,121,124 


PAGE 

Mark  4  :  26-29  129 


26-32  97,129 

35ff 121 

36-39 7 

41  3 

21-23 105 

31-37  7 

34  3 

22-26 7 

31f 87 

34  113 

34f 124 

36  125 

1  134 

6  ..' 6 

7  79 

llf 40 

12  75 

36  122 

41  86,138 

9  :  43f 113 

47  137 

48 137 

10  :  3  62 

10  :  15  112 

10  :  17-22  43 

10  :  17-31  152 

10  :  18  62,104 

10  :  21  108,113 

10  :  23 114 

10  :  26 114 

10  :  27  114 

10  :  30 174 

10  :  35-45  75 

10  :  42-45  86,122 

10  :  45  97,.100 

10  :  47f 87 

10  :  50  130 

11  :  1-11  87,94 

11  :  10  87 

11  :  17  121 

11  :  22  112,121 

11  :  22-24  120 

11  :  24  121 

11  :  25  125 

12  :  1-12  80 

12  :  26  62 

12  :  31  122 

12  :  35-37  88 


192        Scripture  Passages  Quoted  or  Cited 


PAGE 

Mark  13  :  1-37  134  Luke 

13  :  10  133  10 

13  :  14-23 133  10 

13  :  19  62  10 

13  :  28f 133  10 

13  :  32  80t„  131  10 

13  :  32-37 132  1 

13  :  35  132  1 

14  :  36  81,  121  1 

14  :  51  7  1 

14  :  54,  62 6  1 

14  :  62  74  1 

15  :  2  87  1 

15  :  32  82,  86f.,  112  12 

15  :  34  3  12 

15  :  39  79  12 

16  :  13,  15  112  12 

Luke  1:1-4 8  12 

1:5  9  12 

1  :  35  78f.  12 

1  :  50  38  12 

I  :  51-53  38  12 

1  :  51,  68-79 38  12 

1  :  58  38  12 

1  :  74f 36  12 

2  :  32 38  12 

2  :  52 9  12 

3:7  47  12 

3  :  10-14  50  12 

3  :  17  51  12 

3  :  33  19  12 

3  :  38  78  12 

4  :  16-19  94  12 

4  :  25-30 9  13 

4  :  41  79  13 

5  :  1-11  9  13 

5  :  32  109  13 

5  :  39 113  13 

6:4  83  13 

6  :  22  118  13 

6  :  24  114  14 

7  :  11-14.  36-50  9  14 

7  :  47-50 89  15 

9  :  27  134  15 

9  :  46  122  15 

9:51  9  15 

9  :  59-62 84  15 

10  :  8-42  147  16 

10  :  17-20 80,139  16 


PAOB 

10  :  18-20 125 

:  21  62 

:  21f 144 

:  25-37  107 

:  25-28  43 

:  38-40 123 

:  3,  4  125 

:  11-13 67,70 


:  13 
:  19 
:  20 
:  27f. 
:  31f. 
:  7  . 
:  10 


121 
86 
128 
123 
137 
62 
118 


13-21  101 


:  14 
:  15 
:  21 

:  24 

:  28 


89 

125 

125 

62 

62 


:  28-30 62 

:  32  66,120,126 

:  35-40  124, 132 

:  35-46  132 

:  35-48  134 

:  37  137 

:  44 137 

:  46 62 

:  47f 108,  138 

:  48  108 

:  49-53 118 

:  57  108 

:  6-9 62 

:  23flf 131 

:  24flf 129 

:  26f 123 

:  27  62 

:  32  95 

:  33  83,99 

:  15-24  113 


26 


1-32 
10  . 
llff. 

20f. 
13  . 
16  . 


113 
62 
102 
102 
65 
109 
120 
128 


Scripture  Passages  Quoted  or  Cited        193 


PAGE  PAGE 

Luke  16  :  19-24 102   John  1  :  50 78 

17  62     1:51  163 

17  :  5-10 124     2  :  10 167f. 

17  :  7-10 104     3  :  3,  5  151 

17  :  16  112     3:5  172 

17  :  20-37  134     3  :  8  172 

17  :  21  83,  128     3  :  14  168 

17  :  23f 132     3  :  15  151, 172 

17  :  26-30 132     3  :  16  171 

18  :  8-14 122     3:17  166 

18  :  13  109     3  :  19  179 

18  :  19  62     3  :  29  54 

18  :  30  130,  174     3  :  36  171 

19  :  10  9,  89,  109     4  :  21  172 

19  :  11-27  124,  137     4  :  21,  23  157 

19  :  17  137     4  :  22 155f.,  163 

19  :  40  87     4  :  24  156 

20:35  ". 130     4:25  47 

20  :  35f 139     4  :  25f 164 

21  :  5-36 134     4  :  34  162 

21  :  20f  133     4  :  48  167 

21  :  20-28 133     5  :  17  157 

21  :  27  132f .     5  :  17-21  160 

21  :  29-31  133     5  :  19 162 

21  :  34ff 136     5  :  20  162 

22  :  24  122     5  :  21  161 

22  :  25-27   122  5  :  21,  26   157 

22:30   71  5:21,40   172 

22:37   99  5:22   173 

22:70   80  5:22,27   73,166 

23  :  8-12,  27-31   9  5  :  22-30 165 

23-34   108  5  :  23   172 

23  :  43   101  5  :  24    171f.,  174 

23-46 139  5  :  25   178 

24-7   71  5:26 161f.,  165 

24  :  25f 94  5:27   163 

24:26,46 86  5  :  28f 179 

John  1  :  12   28  5:29   178 

1 


15   55  5  :  30   162,  164,  179 

19-21   54  5  :  33   173 

19-22   48  5   :  33,  35,  45   172 

19,  24    Ill  5  :  39    33 

23' 54  5:39.47 173 

27-33   54  5  :  40   173 

29   55  5  :  41-44    173 

38   55  5   :  47    172 

34   54  6:14    47 

34,  49 162  6  :  26   167 

49   165  6  :  27 165 


194        Scripture  Passages  Quoted  or  Cited 


PAGB  PAGE 

John  6  :  27,  46 157   John  10  :  11,  17 168 

6  :  27-58  173     10  :  11-18  160 

6  :  29 172f.     10  :  17  162,  164,  167 

6  :  30  167     10  :  17f 168 

6  :  33 171     10  :  18  164,  167 

6  :  33,  51  169     10  :  24  162 

6  :  37  174     10  :  24f 164 

6  :  38  162     10  :  25,  38 164,  167 

6  :  39-54  178     10  :  27  172 

6  :  39f.,  44,  54 178     10  :  30  162 

6  :  44 174     10  :  32  167 

6  :  47,  54  174     10  :  33  162 

6  :  53  173     10  :  36 164f. 

6  :  54 163,175     11  :  25  165,171,175 

6  :  57  157,  161     11  :  25f 178 

6  :  65  174     11  :  27  162 

6  :  69  162     11  :  42  164,  172 

6  :  70  169     12  :  13  165 

7:7  173     12  :  14-16  165 

7  :  17  173f.     12  :  23f 168 

7:18  162     12  :  24-26  168 

7  :  33  168     12  :  25  174 

8  :  12  166,  169,  172     12  :  27  163 

8  :  12,  46  172     12  :  31  169,  171 

8:16  179     12  :  31f 170 

8  :  23  172     12  :  32  169 

8  :  24 172f.     12  :  33  168 

8  :  24,  31  166     12  :  34  71,  74 

8  :  28  162,  164,  173     12  :  35  166 

8  :  29  162,  164     12  :  44  172 

8  :  31  172     12  :  46f 171 

8  :  32-36 172     12  :  47 166, 169 

8  :  37  167     12  :  47f 179 

8  :  38-44  163     12  :  48  166,  173,  178 

8  :  40 163     12  :  49  166 

8  :  41f 158     12  :  49f 164 

8  :  43  174     12  :  50 162 

8  :  44  1  .j8,  169     13  :  14f 175 

8  :  44-47  174     13  :  19  172 

8  :  46  164,  166     13:21  168 

8  :  49  162     13  :  31  170,  179 

8  :  52  166     13  :  32  168 

8  :  55  162     13  :  34  175 

9:5  166     13  :  35  175 

9  :  39  166,  179     14  :  1  H'J,  172,  175 

9  :  39-41  167     14:3  178 

9  :  41  173     14  :  6 161,  165f.,  171 

10  :  lOf 165     14  :  6,  8,  17 166 

10  :  11-13  168     14  :  8f 160 


Scripture  Passages  Quoted  or  Cited        195 


PAGE  PAGE 

John  14  :  9 69, 161f .   John  16  :  33  170 

14  :  10-12  167     17  ;  2 161,  165 

14  :  12 168     17  :  2,  6 174 

14  :  13  168     17  :  3  157,  161 

14  :  13f 177     17  :  3,  11,  25 69 

14  :  15,  21  175     17  :  5  164 

14  :  16  168,  176     17  :  5,  24  168 

14  :  16-18  145     17  :  8  166 

14  :  18 176f.     17  :  10 162 

14  :  18f 177f.     17  :  11  157 

14  :  19  174     17  :  11,  13  168 

14  :  20  169,  171     17  :  11,  21f 163 

14  :  21  177     17  :  12  170 

14  :  23  158     17  :  14  175 

14  :  24  166     17  :  15  175 

14  :  26  168,  176     17  :  24  175, 177 

14  :  27  176     17  :  25  157 

14  :  28  164,  168     18  :  11  164 

14  :  29  173     18  :  37  165 

14  :  30  164,  169     19  :  10  171 

14  :  31 164,  167     19  :  28  163 

15  :  3  166     20  :  17  157f. 

15:4-6  175     20  :  29 176 

15  :  6 177     20  :  30f 145 

15  :  9  162     21  :  22 177f. 

15  :  10  162,  164,  177     21  :  23  145 

15:12  175     21:25  9 

15  :  13  168   Acts  1:6 153 

15  :  14  177     1:17  131 

15  :  17  175     1  :  22  6 

15:18  167     2:33  54 

15:19  170,175     2:39 50 

15  :  20  175     3  :  22  39,  47 

15:22  174     7:56  72 

15:24  167     10:1  50 

15  :  25  167     10  :  38  6,86 

15  :  26  169,  176     20  :  35  12 

16  :  2,  33  175   Romans  1:3 88 

16  :  10,  28  168     14  :  17  59, 152 

16  :  11  169f.       1  Corinthians  1  :  12   150 

16  :  12-14   145,  176  1  :  24   150 

16:13   169  15:3   99 

16  :  15   162       2  Corinthians  5  :  17-19 150 

16  :  15-22 177       1  Thessalonlans  4  :  15 13 

16  :  16,  22   177        Hebrews  7  :  14    19,  88 

16  :  22   177       James  5  :  9    132 

16  :  24   . 177        1  Peter  4  :  7   132 

16  :  27 158,  172,  177       1  John  1  :  1-4   146 

16  :  32   162  2  :  17   153 


196        Scripture  Passages  Quoted  or  Cited 


PAGE 

1  John  2  :  ISff 150 

4  :  1-3 150 

4  :  12   160 

Revelation  1  :  13 72 

5:5   19 

14  :  14   72 

Apocrypha 

4  Esdras  5  :  1-13 40 

6  :  18-23 40 

9  ;  1-12   40 

12  :  32   19 

13  :  29-31   40 

Wisdom  of  Solomon  2  :  18  . .  78 

Siracti  47  :  11    19 

Apocalypse  of  Barucli  70  :  2-8  40 

1  Maccabees  2  :  27   36 

2   :  40    24 

4  :  41-59   25 

4  :  46   47 

9  :  27   46 


PAGE 

1  Maccabees  14  :  41 26,  46 

2  Maccabees  5  :  2,  3 40 

10  :  1-8   25 

Psalter  of  Solomon  17  :  1,  3.  40 

17  :  1-51   41 

17  :  4  41 

17  :  5,  22   19 

17  :  36   19,82 

18  :  6,  8   82 

Sibylline  Oracles  3  :  652 19 

3  :  795-807   40 

Jubilees  31  :  18 19 

Testimony  of  Judah  24  :  5. . .  19 

Enocli  48  :  2   73 

48  :  10   82 

52  :  4   82 

62  :  2   52 

62  :  5,  6,  9 73 

62  :  22-29 73 

69  :  27   52 

70  :  1    73 

90    41 


Date  Due 

U^'R»?^ 

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